NO ONE WHO TAKES NOTICE OF ME; NO ONE CARES FOR ME This psalm is considered as a personal lamentation written by King David, most probably when he was in the cave of Adullam (1 Samuel 22). As far as the verse: “Bring my soul out of prison” (7), So far, Israel has not known prisons as a way of punishment for criminals, or to separate them from the society. But the psalmist, having experienced how, even his dearest friend has deserted him, counted himself as though in a prison, or as though dead while alive, with no one to support him with a word of comfort, nor to give him food. The word “prison” here, probably refers to the bitter persecution and insults he was suffering1. A cave or a sanctuary of God? We have already enjoyed a psalm concerning the cave (Psalm 57; 1 Samuel 22: 1, 2; 24: 1 etc.) Here, amid his anguish, the psalmist reveals to us the secret of his comfort, while being like a prisoner in a cave: 1- God hears the cry-outs of the heart (1-2). Prayers are sometimes offered as a kind of worship (Psalm 141: 1); and other times as a spiritual battle, in which the heart is poured before the God, although He knows all our needs. By prayer, the cave turns into a temple for the Lord. 2-God knows our paths (3). All of us complain of the snares set by the devil, hidden to catch us; yet, having received the Lord as our path to the bosom of the Father, we come to be secure from any snares. 3- God knows our sufferings (4). When all have forsaken us. not being able to partake of our sufferings, the Savior embraces, comforts, and cares for us (1 Peter 5: 7). 4- God is our portion (5). When we acquire God as our portion, What more do we need? 5- God is glorified in us (6-7). Turning our sufferings into our edification, let us then praise Him amid our sufferings, until He brings us forth into His glorified comfort. 1- I poured out my complaint before the Lord 1 - 2 1 Sthmeller, P. 202. https://coptic-treasures.com/ 142 2- Falling into a snare 3 - 4 3- You are my portion and my refuge 5 - 6 4- I hope the Lord will deal bountifully with me 7 The title: A plea for relief from persecutors. A contemplation of David. A prayer when he was in the cave. “A prayer when he was in the cave”. Both this psalm, and psalm 57 give us a clear idea about David’s different feelings and emotions while in trouble. In psalm 57, we see him very strong and steadfast, and with an amazing trust in his conquest in the Lord. Whereas in this psalm, we see him pouring his complaint before the Lord. With his spirit utterly broken down, expecting a snare secretly set for him, and feeling weak before his strong enemy; Yet he does not lose his hope in the Lord, being sure that He will deal bountifully with him. This psalm carries a prophecy about the King of kings, the Son of David, who will endure reproach as a King without, neither an earthly crown, nor kingdom. It carries, as well, a prophecy about the church that will endure the ‘abomination of desolation’, and will flee to the mountains, where God will hide her as though in a cave, and protect her with His might, while crying out seeking salvation. It is a portrait of the believer whom God allows to pass through affliction, to feel as though in a prison, helpless, surrounded with darkness, on the verge of death, with no refuge except in the Lord Himself. Here he shows king Saul as though the devil, who presents nothing but defilement and corruption; and the cave is this world, for it is very dark, if compared to the light of the world to come; although, by His coming to this world, the Lord, being the Light, made it exceptionally shine As David entered into the cave while fleeing from Saul, So did the Lord, He came into this world, and endured persecution1. (St. Jerome). 1- I POURED OUT MY COMPLAINT BEFORE THE LORD: “I cry out to the Lord with my voice; With my voice to the Lord, I make my complaint” (1) 1 On Ps. Homily 52 on Ps. 141 (142). https://coptic-treasures.com/ 143 This psalm came as a cry-out from the depth of the psalmist’s heart; who, moaning as though in seclusion, with no one around to partake of his feelings, yet he was crying out. Although he knew for sure that God hears the hidden sighs of his heart, yet the bitterness in his depths made him cry out, even though there was no one around to hear him. His intention was to let God know about all his troubles and sorrows. The word “voice”, (qol) in Hebrew, is used to mean thunder; Extreme anguish gives the believer the spirit of strength to pray as though in a voice like thunder. According to St. Jerome, the prophet, here, is like a patient in great pain, who hastens to the physician to tell him about the symptoms of his illness, anticipating treatment. According to St. John Chrysostom, the psalmist often repeats his cry-outs and supplications, sometimes twice in the same psalm, to proclaim that he seeks through the strength of the spirit, and the alertness of mind. … It is befitting of us, likewise, to pray by a kindled spirit, and an alert mind, according to the words of the apostle: “I will pray with the spirit, and I will also pray with the mind. I will sing with the spirit, and I will also sing with the mind” (1 Corinthians 14: 15). “I cry out to the Lord with my voice”. Though it would be enough to say “with the voice”; Yet, not without reason he added “my”, the article of possession, and said “with My voice”; As many cry out to the Lord, yet not with their voice, but with that of their body. I wish the inner man, in which the Lord Christ starts to dwell by faith (Ephesians 3: 17), is the one who cries out to the Lord; not with the sound of the lips, but with the feelings of the heart. For God does not listen to what man does; Man listens to the sound coming through the lungs. Larynx, and out of the mouth; But it is the cry-out of your mind that the Lord hears. My cry-out is my prayer, not by curses, complaint, or blasphemy. That voice is surely not the voice of him who wrestles, but of him who loves; not the voice of the body, but that of the heart1. (St. Augustine) “I pour out my complaint before Him; I declare before Him my trouble” (2) What gives him comfort is his knowledge that God is completely aware of his condition, how his strength is utterly collapsed. 1 Sermon 206: 1. https://coptic-treasures.com/ 144 “I pour out my prayer before Him”. By saying, “before Him”? … he means (in His sight). … God looks where man does not. Your thoughts are not seen by men, but only by God. … Therefore, pour your prayer where He alone sees and rewards you. The Lord Jesus Christ commands you to pray in secret; If you know what your secret place is, and purified it, there you should pray to God. He says: “When you pray, go into your room, and when you have shut your door, pray to your Father who is in the secret place; and your Father who sees in secret will reward you openly” (Matthew 6: 6) If it is men who will reward you, then pray before men; And if it is God who will reward you, then pour your prayer before Him; and shut the door, lest the tempter will enter. Shut the door of fear and lust before the devil, and open it before Christ. How can you open such door with so many bends before Christ? … You open it by your desire for the kingdom, and by your fear from the fire of Hades! Through longing for this world, the devil will enter; and through longing for the eternal life Christ will enter. Through fear of temporal punishment, the devil will enter; and through fear of the eternal fire, Christ will enter1. (St. Augustine) “I pour out my complaint before Him”…. With no reservation, the psalmist cries out: [I pour my whole heart before the Lord]; … the way man reveals his wound before the physician, and tell him all his troubles, to let him write down the plan of treatment. “I declare before Him my troubles”. That is the kind of tribulation welcomed by the apostle; the tribulation, which, together with others, will produce hope, without limits2. (St. Jerome) Do you see the spirit, liberated from the earthly concerns? Do you see how he does not make humans his refuge, nor look forward to their help; but seeks an un-conquerable help, and a grace from high above?! … Intending to show the sharpness of his mind, and the extent of his inner zeal, he says: “I bountifully pour …” By this we learn how much can temptations contribute in the enjoyment of sound concepts. 1 On Ps. 142 (141). 2 On Ps. Homily 52 on Ps. 141 (142). https://coptic-treasures.com/ 145 That is the fruit of affliction, which I wish no one would avoid, For affliction has two benefits: It makes us more zealous and alert; and it reveals a cause, that makes the Lord listen and respond to his prayers1. (St. John Chrysostom) Saying: “I pour out my complaint before Him”, means that my prayer is rich and bountiful, emerging from the depths of my heart, … I do not complain to men, but “I declare my troubles before the Lord”. (Father Onesimus of Jerusalem) “When I remember these things, I pour out my soul within me” (Psalm 42: 4) When the soul is poured over the body, it may cover up the weakness and the lusts of the body; and let the strength of the soul and spirit dwell in all its members (Compare 2 Corinthians 12: 9). That is why he says in a text to follow: “I pour out my prayer before Him” (Psalm 142: 2); for when the prayer is poured, sins are covered (Compare psalm 32: 1; Romans 4: 8). … But what would his thoughts be? … Surely in the issues he longs for, namely, to come and appear before God (Compare psalm 42: 2), to behold the sanctuary of the heavenly God, where he walks by the spirit, and have the pleasure to partake of entering into it2. (St. Ambrose) 2- FALLING INTO A SNARE: Here, the psalmist presents his lamentation, mourning his lack of every human comfort, and of any help from those round him; … just like Jeremiah (25: 34-35). instead of giving him help, they set a hidden snare to catch him. “When my spirit was overwhelmed within me, then You knew my path. In the way in which I walk, they have secretly set a snare for me” (3) The psalmist often repeats how the enemy chases him, and keeps on plotting troubles against him; and setting snares on the way through which he expects him to walk. According to St. Augustine3, the psalmist, going through an extreme tribulation, that his spirit seems as though completely 1 On Ps. 142. 2 Prayer of David 4: 2: 8. 3 On Ps. 142 (141). https://coptic-treasures.com/ 146 exhausted, and the opponents assume that he is utterly collapsed. Yet, through secretly holding fast to God, and pouring his heart and mind before Him, he perceived that “they have bowed down and fallen, but he has risen and stood upright” (Psalm 20: 8); and that “his eyes are ever toward the Lord, for He shall pluck his feet out of the net” (Psalm 25: 15). And, “having endured to the end, and will be saved” (Matthew 10: 23). What the psalmist says apply to the martyrs, over whom the wicked assume they have full authority, and for whom they set snares along their way; For behold, Christ Himself is their Way, to which no snare could crawl. The martyrs acquire Christ Himself as their Way, conquest, and crown. “In the way in which I walk, they have secretly set a snare for me”. Iniquities are at the door next to virtues. In every way he decides to walk, there they secretly set snares; whether in fasting, alms-giving, or any other good work1. (St. Jerome) When you see someone overwhelmed by despair because of tribulation, and hear him uttering difficult words; do not assume that tribulation is the cause, but it is his own weakness. It is only natural for tribulation to produce -- as contradictory effects --: care, remorse, alertness, and deep piety. That is why Paul also says: “tribulation produces perseverance, and perseverance character, and character hope” (Romans 5: 3, 4). If the Jews murmured, it was not because of the tribulation, but because of their own foolishness. Going through temptation, the saints, on the other hand, become more magnificent, and their concepts more established; hence the psalmist says: “It is good for me that I have been afflicted, that I may learn Your statutes” (Psalm 119: 71); And Paul says: “Lest I should be exalted above measure by the abundance of the revelations, a thorn in the flesh was given to me, a messenger of Satan to buffet me; … Concerning this thing I pleaded with the Lord three times that it might depart from me. And He said to me, ‘My grace is sufficient for you, for my strength is made perfect in weakness’. Therefore most gladly I would rather boast in my infirmities, that the power of Christ may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in needs in 1 On Ps. Homily 52 on Ps. 141 (142). https://coptic-treasures.com/ 147 persecutions, in distresses, for Christ’s sake. For when I am weak, then I am strong” (2 Corinthians 12: 7 – 10). Do you see how he becomes more alert by temptations?; Do you see how he takes more refuge in God; and how he holds fast to Him, even when he enters into the depths of trouble?. That is exactly what the psalmist means by saying: “When my spirit was overwhelmed within me”; by which he appears to be full of zeal1 (St. John Chrysostom) All paths in life are full of snares; hence the righteous says: “In the way in which I walk, they have secretly set a snare for me” (3). That is why it is befitting of you to walk along the “Way”, He who says: ”I am the Way, the truth, and the life”. Then you can say that He guides my soul along the way of justice for His name’s sake2. (St. Ambrose) David says: “In the way in which I walk, they have secretly set a snare for me”; Namely, in the way of virtue, along which we walk; … But, if we seek the ignorance of our call, and boast our success, we shall fall into the snares of vain glory3. (St. John Cassian) At the time I come near death, namely, when my soul leaves me, in the time of tribulation; I will not despair. … You, O Lord know that; You know my paths, as well as the tricks played by enemies against me, who set snares in my path. (Father Onesimus of Jerusalem) “Look on my right hand and see; for there in no one who takes notice of me; no refuge remains to me; No one cares for me” (4) The psalmist looks on his right hand; namely, to where he assumed that he may find someone to help and to defend him, but he finds no one. No one cares for the misery he has reached; no one cares for his life, or to save him from tribulation. It is a miserable and bitter cry-out;… a cruel selfishness and a strange attitude toward the others. Here, the psalmist presents to us a prophecy about the suffering and the lonesome Lord Christ, deserted by His own disciple By looking on his right hand, he means that, at the time of his sorrow, he looks for his buddies, specially his friends, to find them 1 On Ps. 142. 2 Death as a Good, 6: 24. 3 Institutes, 11: 6. https://coptic-treasures.com/ 148 pretend not to know him, because of their fear of the enemy. That is exactly what happened on the evening the Lord Christ was delivered and tried; when the disciple Peter vowed, and cursed, and denied that he ever knew the Lord Christ, nor even his name. According to St. Augustine, he who looks on his left hand is blind, and will see nothing; whereas he who looks on his right hand, can see; … But what will he see? He will see that no one acknowledges him, nor helps him. He would then moan for feeling that no refuge remains for him; and that no one can help him except God Himself. His adversaries may assume that they have managed to surround him, that he has fallen in the snare they set for him, and that they have full authority over him. Seeking his life to destroy him, they do not perceive that his true life is the Lord Christ, the Grantor of life. The Lord Christ sought from His disciples, that when persecuted, to flee with their body, but not with their spirit, for their life is actually the Lord Christ Himself. If we interpret this psalm that it concerns the Lord Himself; it is He who said: All My disciples have forsaken Me and escaped; except one, he who promised, saying: “Even if I have to die with You, I will not deny You” (Matthew 26: 35). Yet it was he, who denied his Lord. Actually everyone was crying out, saying: “Crucify Him, Crucify Him! 1” (St. Jerome) Here, the calamity appears in its worst, and the problem increases to its maximum. Together with the approach of the enemies and their plots to catch him; What is worse than the disappearance of anyone who may give him help, is their denial that they ever knew him. …… It is the feeling of seclusion and isolation. Yet, that does not cause him much harm, but rather a great benefit, namely, it would bring him forth to a closer relationship with God. That is why, O brethren, when you see evil increase, do not let your hearts fail, but, on the contrary, be of good cheer. For this is why God allows for temptation to come over you, to shake you off the condition of slothfulness, and wake you up from your sleep2. (St. John Chrysostom) 1 On Ps. Homily 52 on Ps. 141 (142). 2 On Ps. 142. https://coptic-treasures.com/ 149 That is what happened to test the righteous ‘Job’; and what made the blessed David sing, saying: “I look on my right hand and see; for there is no one who takes notice of me, … no one cares for me” (4)1. (St. Dedymus the blind) 3- YOU ARE MY PORTION AND MY REFUGE: Once man suffers a feeling of seclusion, and is forsaken by those he expected to help him, he discovers that his refuge and portion is no one but the Lord; And would cry out to Him, saying:. “I cried out to You, O Lord. I said, ‘You are my refuge, my portion in the land of the loving’” (5) When there is no more human refuge, the psalmist resorts to the Lord Himself, as a personal refuge; as though God cares only for him; or as though there is no one in the creation but him. God loves all, for He is God of all, and disregards no one. He lets everyone feel that He has dedicated all His possibilities for his sake; that he is God’s beloved, and that his place is in His divine bosoms, well established in His amazing heart. In such a siege, the prophet cried out to the Lord, saying: You are my portion and my hope; not only in this world, but also in the land of the living, namely in the age to come. (Father Onesimus of Jerusalem) “I said, ‘You are my refuge’”. … Everything human proved to be of no value; … the tempest surpasses every help, … is destructive beyond every measure. … We are drowning; Yet, O Lord, we keep on hoping, and will never fail. “You are my portion in the land of the living”; Namely, You are my inheritance, my treasure, and my riches. You are everything in Yourself to me. “In the land of the living”. You are perpetually my Support; and “in the land of the living” ,I will be more attached to You2. (St. John Chrysostom) “Blessed are the meek, for they shall inherit the earth” (Matthew 5: 5). It is most probably the earth (the land) mentioned in this psalm, saying: “You are my refuge, my portion in the land of the living” (Psalm 142: 5 LXX). He means to confirm the abidance and strength 1 Commentary on Job 6: 15. 2 On Ps. 142. https://coptic-treasures.com/ 150 of the perpetual inheritance. As the soul there, is in comfort in her designated place, like a body, subsisting on its food on earth; which is the life of the saints, full of peace. The meek are those who, although they submit to the evil of the wicked, and do not oppose it, yet they “overcome evil with good” (Romans 12: 21). Let, therefore, the proud fight and wrestle for the sake of the temporal earthly things; but “Blessed are the meek, for they shall inherit the earth” (Matthew 5: 5); the earth from which they would never be taken away1. (St. Augustine) “Attend to my cry, for I am brought very low; Deliver me from my persecutors, for they are stronger than I” (6) “For they are stronger than I”…. Who says that? It is the body of Christ crying-out. … It is the voice of the church, the body of Christ. “Because lawlessness will abound, the love of many will grow cold” (Matthew 24: 12) 2. (St. Augustine) “Attend to my cry, for I am brought very low”. This is not an accusation, as much as it is a reference to the suffering and weakness of the one who cries. Considering what his sins are worthy of, this low feeling is not much; but considering his weakness, it truly is. … I mean to say that God here, does not seek the punishment according to the crime committed. For even if the low feeling seems unbearable to the one who suffers, it is not because of the nature of what has dwelt upon him, but rather because of his own weakness3. (St. John Chrysostom) “Attend to my cry, for I am brought very low”. Unless man is humble, God will not compassionately attend to his cry. What benefit would realize salvation, if the words of prayer is uttered by someone thick-necked and proud. Let us always keep in mind what the Lord Himself says: “Learn from me, for I am gentle and lowly in heart” (Matthew 11: 29) 4. 1 Sermon on the Mount, 1: 2: 4. 2 On Ps. 142 (141). 3 On Ps. 142. 4 On Ps. Homily 52 on Ps. 141 (142). https://coptic-treasures.com/ 151 “Deliver me from my persecutors, for they are stronger than I”. Those who fight against us are stronger than us; they are the rulers of this world1. (St. Jerome) 4- I HOPE THE LORD WILL DEAL BOUNTIFULLY WITH ME: “Bring my soul out of prison, that I may praise Your name. The righteous shall surround me, for You will deal bountifully with me” (7) In the midst of tribulation, one feels as though he is a prisoner of bitterness; and once the Lord rescues him from it, he would offer Him a sacrifice of praise and thanksgiving. He would then join the pious in a choir of praise, giving thanks to the Lord for His amazing salvation. According to St. Jerome, the prison here is the body which, by its lusts opposes the desires of the spirit. However, we see many fathers of the church look at the body as a holy and good creation of God, and a talent which should be kept pure, and sanctified by the divine grace. According to St. John Chrysostom, the psalmist prayed to God to spare him of getting into temptation; Yet, when it actually came upon him, he endured it with thanksgiving, and offered praise to the name of the Lord. …. Such thanksgiving amid the tribulation, would take away from us the burden of our sins; It is the benefit, or the blessing, that would dwell upon us by enduring tribulations with thanksgiving; beside granting us the daring to supplicate to God, and to seek His help, without slothfulness, lest we would perish. According to St. Augustine, the title of this psalm, refers to that the prophet David was hiding in a cave, which was his prison.. He also believes that the psalmist was longing to depart from the body, so that his soul would set forth to the Lord Christ, which would be far better for him. I wish God leads us and bring us forth, out of the body, when He chooses to do so. It was said by some, that our body is a prison, not that it is so created by God, but on account of that it became as such under punishment, submitted to death. There are two things in our body, in which we should meditate: the work of God, and the punishment that we came to be worthy of. By saying: “Bring my soul out of prison”, he may also means: Bring my soul out of corruption. 1 On Ps. Homily 52 on Ps. 141 (142). https://coptic-treasures.com/ 152 Finally, brethren, he probably means to say: Bring my soul out of tribulation; As, for someone in joy, even a prison would be spacious; whereas for someone in sorrow, even an open field would be a tribulation, out of which he prays to God to release him. It is therefore, not the body that brings the soul down, but it is the corrupt body; It is not the body that is a prison, but it is corruption1. (St. Augustine) Now, what he means is: Bring me out of troubles, counting them as his prison. Those who are slothful while in comfort, would despair if they fall into a tribulation. The psalmist, however, kept alert with the change of circumstances; the temptation did not make him faint-hearted, but, on the contrary, it led him to pray and supplicate more and more; he did not easily fall into slothfulness, but, but temptation led him to thanksgiving. He also says that it is also of benefit, even to the righteous; who would rejoice and become exultant, when they see me liberated from tribulation. The souls of the righteous, would partake of the grief of those going through tribulation; they would not envy those in prosperity, but become glad and partake of their happiness and fulfillment2. (St. John Chrysostom) “Bring my soul out of prison, that I may praise Your name”. Namely bring my soul out of the prison of my body, that I may praise Your name; Namely, to glorify Your name by praise, the way the Lord said in His prayer: “I thank You Father” (Matthew 11: 25). “The righteous shall surround me, for You will deal bountifully with me”. Here, the Lord says: the disciples shall wait on me, anticipating my resurrection from the dead3. (St. Jerome) “Bring my soul out of prison”. The prophet prays to be released out of Hades4. (St. Caesarius, bishop of Arle) 1 On Ps. 142 (141). 2 On Ps. 142. 3 On Ps. Homily 52 on Ps. 141 (142). 4 Sermon 93: 5. https://coptic-treasures.com/ 153 AN INSPIRATION FROM PSALM 142 MY GOD, THE SOURCE OF MY COMFORT We may be committed to flee into a cave, to escape from enemies; To escape, lest we would be seen by the enemy; Who keeps on setting snares for us; Let him set his fearful snares as he wishes; My soul may be extremely disturbed; Yet, in the midst of the bitterness of my soul, Your comforts fill me with hope; In the midst of the prison of tribulations, I shall never forget how the high priest has sent You chained to prison; How foolish of him to send to prison, him whom heaven and earth could not accommodate; You stretched Your hands to be chained; By Your own free will, You walked to prison; Where You encounter me, a prisoner for his weakness and faults; In the darkness of the prison, there I encounter You, O Light of the world; There, my soul is comforted by You; I count it blessed, for encountering the Mighty heavenly Liberator. In my tribulation I cry out to You; Although You hear the sighs of the heart; However they may seem silent and secret; My soul thunders within me; And my mind cries out seeking Your help; I know that You do not seek the loud noise of the lips; But You would rather listen to the silent screams of the heart. I pour out my complaint before You; Although You know all its details, without uttering a single word; I reveal my wounds to You, O the heavenly Physician; I do not complain to any human, but I pour myself out before You; My soul is lifted up, as though to Your heavenly sanctuary; When the enemy see me in the midst of tribulation, he assumes that I have perished. Yes, So I look as though I am about to die; Yet, when I get attached to You, I rise up and live; While the enemy, in his pride, falls down and perish. https://coptic-treasures.com/ 154 In my human weakness, I look on my right hand; I look toward those from whom I expect help; But I find that no one acknowledges me; In the time of tribulation, they all flew away, and left me alone; With no friend nor a companion; Even my own father and mother have forsaken me; For my own sake, in the time of Your tribulation, You allowed all to forsake You; Yet You and the Father are One, with the same Essence; But I, in my tribulation, I see You alone; I see You stretching Your hands to embrace me in Your bosom; While the enemy thinks that I have fallen in his snare; I discover that I have more abided in You; my Life. When all have forsaken me, I found Him who is grater than all; My seclusion has driven me to get more attached to You, O my Lord and Savior; My seclusion has shaken me off, to get rid of my slothfulness.. In my seclusion I perceived that You are the portion of my soul; I said together with the prophet Jeremiah” “The Lord is my portion, says my soul” (Lamentation 3: 24); And said together with the psalmist: “You are my refuge; my portion in the land of the living”. This is my home; The place to which the enemy cannot approach; Whoever enters into it, nobody can drive him out. Glory be to You, O the amazing Savior; You allowed for me to enter into tribulation; To make my soul desire to set forth joyfully to the heavenly home; Let me encounter You, and live forever with You.
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