A CRY- OUT OF A SPIRITUAL SOLDIER IN BATTLE This psalm, counted as the last one of the seven psalms of repentance, probably on account of what came in verse 2; represents a cry-out coming out of the depths of the heart to God, the Righteous, the Faithful in His promises, and the Keeper of His covenants with His people. The psalmist reveals his inner and outer sorrow, longing for the help of God, given to His faithful servants. Most probably, the prophet David wrote this psalm when his son Absalom rebelled against him, and sought killing him. It is the cry-out of a suffering soldier in the midst of a spiritual battle. 1- Give ear to my supplications 1 - 6 2- Answer me, O Lord 7 - 9 3- Teach us to do Your will 10 4- Revive us, for Your name’s sake 11 – 12 The title: An earnest appeal for guidance and deliverance. According to the Septuagint version it came as: A psalm of David, when his son Absalom was chasing him. The title of the psalm came as: A psalm of David when his son was chasing him. We know from 2 Kings 15, that that actually happened … But we are committed to recognize in it the true David, strong in His help – our Lord Jesus Christ – For all the events that happened in the past were symbols of things to come. I wish, in this psalm, we search for our Lord and Savior Jesus Christ, who proclaimed Himself ahead in His prophecy, telling what was to happen through previous events far in the past. He proclaimed Himself in the prophets; being the Word of God … Let our Lord speaks; and let Christ be with us1. (St. Augustine) 1- GIVE EAR TO MY SUPPLICATIONS: “Hear my prayer, O Lord, Give ear to my supplications! In Your faithfulness answer me, and in Your righteousness” (1) 1 On Ps. 143 (142). https://coptic-treasures.com/ 156 The psalmist starts his psalm seeking from God to hear his prayer and supplications, not for the sake of any self-righteousness in him, but for the sake of God’s faithfulness. He promised to hear His servants whom no one defends and He is faithful in His promises; It is befitting of us, therefore, to talk frankly to Him, far no one will help us except Him. Commenting on this phrase, St. John Chrysostom asks us to be particular in the way we raise our prayers and supplications to God, by approaching Him as is befitting. We need no one to give a surety for us before God, when we pray; except to be sanctified to prepareourselves to encounter Him. You do not need ato present your requests. When the King approaches, anticipate the right moment to talk. When does the King approach? … All the time! When will be the right moment? … Once you intend; … and once you are qualified! God commanded the Jews to take their places at the foot of the mountain to appear before God, wash their clothes, and not to come near their wives (Exodus 19: 10-19). … As for you, Wash your souls instead of your clothes; approach, self-controlled, with humility, and in no haste. … Approach God, if you intend to get what you wish to have. This approach will not cost you much… Just take virtue with you as a provision in your journey toward Him. Where does this King work? … Close to the contrite heart. Therefore, take that way; for, according to the Holy Scripture, “The Lord is near to all who call upon Him” (Psalm 145: 18); … There, you will find Him; there you will encounter Him. He is close to him who break bread to the poor, and who practice alms; … If you walk along this way, you will find Him ready to hear your prayers1. (St. John Chrysostom) These are the words of someone who trusts in “Your Truth”, namely in Your Christ who says: “I am the Way, the Truth, and the Life” (John 14: 6). “In Your righteousness, answer me”. Namely also in Your Christ. I do not trust in myself, but look for the mercy of Your faithfulness and righteousness2. 1 On Ps. 143. 2 On Ps., homily 53 on Ps. 142 (143). https://coptic-treasures.com/ 157 (St. Jerome) “Do not enter into judgment with Your servant; for in Your sight no one living is righteous” (2) Someone may probably see that this phrase contradicts the one preceding it, in which the psalmist sought from God to answer him, and to realize his request, according to His divine justice; While here, he says that, on account that no one living is righteous, or justified, in the sight of God; he asks Him not to enter into judgment with him. … How, by the divine justice, could his request be answered; when, at the same time, he would not be justified by His justice?! Father Onesimus of Jerusalem answers this, by saying: [As God’s justice in this world goes hand in hand with His mercy, Justice is often said to be mercy]. God’s chastisement of man in this world, even if it happens according to the divine justice; Yet, God, in His chastisement, exhorts us to repent; and that would be through His mercy. Probably for this same reason, “God’s justice” is often termed “God’s righteousness”; on account of that His justice in this world always goes hand in hand with His mercy. The psalmist asks God not to treat him according to his justice without His mercy; lest he, together with all believers, would fall into a calamity; for all are sinners, and no one can reach the befitting righteousness; hence the psalmist resorts to God’s grace, “Do not enter into judgment with Your servant”. Here the psalmist very clearly proclaims his trust in Christ’s compassion, full of love. It is as though someone goes through a trial in the presence of God and the prophet; as it came in psalm 51: “So that You are justified in Your sentence, and blameless when You pass judgment” (Psalm 5o: 4 LXX). For there would be no other cause for God to enter into judgment, except to judge with justice1. “For in Your sight, no one living is righteous”. He is called the Lord, “the God of Abraham, the God of Isaac, and the God of Jacob; for He is not the God of the dead but of the living” (Luke 20: 37, 38). Even the patriarch fathers are not justified in God’s sight; and “All the stars are not pure in His sight” (Job 25: 5) 2. (St. Jerome) 1 Xenophon: Cyropaedia 3: 1. 2 On Ps., homily 53 on Ps. 142 (143). https://coptic-treasures.com/ 158 All the saints grieve with daily sighs because of the weakness of their nature. And while searching their minds, and their hidden consciences, in their deep retreats, they cry out supplicating: “Do not enter into judgment with Your servants, for, in Your sight, no one living is righteous” (2). There, you see how all saints, together with all people, confess that they are sinners; However they never despair of their salvation, but look forward to an utter purification through God’s grace and mercy. No one, however sanctified, is without sin in this life; hence, granting His disciple a model of the perfect prayer, the Savior instructs them to say: “Forgive us our debts, as we also have forgiven our debtors” (Matthew 6: 12). Therefore, having granted them that as a prayer to be practiced by the saints; how could then be anyone so arrogant, rude, and puffedup with the pride of Satan, to dare to claim that he is without sin1?! (Father Theonas) Who could be justified before God? Even a babe of one day on earth would not be pure of sin (Job 14: 5 LXX); No one can be glorified in his uprightness and purity of heart2. (St. Ambrose) You count my steps; not one of my sins could escape You (Job 14: 6 LXX). He says: I wish I would be saved, for I am the work of Your hands, and not because I am righteous in any way; nor that I seek justice from You; nor that I ask You to forget my iniquities; for no transgression could escape You. Having learned all that, I wish we would not despair, even though we sin;… knowing that, with the persistence of the spirit, we, the unworthy, could become worthy of taking. … Even if we have no one to intercede on our behalf, we would not fail, knowing that we have a great Advocate. Let us, therefore, go to God, Himself, with great zeal. Nothing would make our good works useless and vain, except if we remember them, counting ourselves as doing good. Confess that, by grace, you may be saved, to feel that God is the Creditor … If we refer our good works to God, our reward on our humility would be greater than the reward on our works themselves. (St. John Chrysostom) 1 Cassian: Conf., 23: 16-18. 2 Death as a Good, 11: 49. https://coptic-treasures.com/ 159 The preacher, uttering in the name of the divine wisdom, says: “For there is no just man on earth who does good, and does not sin” (Ecclesiastes 7: 20); And, “Who can say: ‘I have made my heart clean, I am pure from my sin?’” (Proverb 20: 9). … No one is pure of sin, even if his life is one day on earth. David persists on this when he says: “I was brought forth in iniquity, and in sin my mother conceived me” (Psalm 51: 5); And, “In Your sight, no one living is righteous” (Psalm 143: 2). This last phrase is wrongly interpreted by some, away from its true meaning, saying that it means that, compared to God, there is no one perfect. But the Holy Book does not say: “(Compared to You), no one living is righteous”, And when it says “In Your sight”, it means that those who seem righteous in the sight of men; as far as God – the Perfect in knowledge – is concerned, they are not righteous. “For man looks at the outward appearance, but the Lord looks at the heart” (1 Samuel 16: 7). In the sight of God who sees everything, and before whom all the secrets of the heart are revealed, no man is justified1. ‘Job’, Zechariah, and Elizabeth, were called righteous; according to the righteousness that could eventually change to unrighteousness, and not according to the non-changeable righteousness of God, about which it is said: “I am the Lord; I do not change” (Malachi 3: 6) 2. (St. Jerome) To some who may probably wonder: [Would what came in Ephesians: “That we should be holy and without blame before Him in love” (Ephesians 1: 4), contradict with the prophetic saying: “In Your sight, no man living is righteous” (Psalm 143: 2)?] … To this we say: [Let us look at whom is meant by the prophecy. … In God’s sight, no one could be righteous all along his life span; for he will definitely sin sometimes. But that, in certain times, they could be “holy and without blame” (Ephesians 1: 4), if they so become through reform3. (The scholar Origen) For the enemy has persecuted my soul; he has crushed my life to the ground; he has made me dwell in darkness, like those who have long been dead” (3) 1 Letter 133 to Ctesiphon, 2. 2 Against the Pelagians, Book 1: 15. 3 Ep. To Ephessians. https://coptic-treasures.com/ 160 According to the Septuagint and the Coptic version, it came as: “For the enemy has persecuted my soul; and humiliated my life on earth”. How difficult on David’s soul to see his beloved son Absalom become his enemy, and uses every possible way, not only to take away the throne from him, but even to seek his life, namely, to kill him, and to humiliate him before the people and the army. The prophet proclaims that he was disturbed, and became as though dwelling in darkness like those who have long been dead; That he was in a serious situation; as though in the darkness of the grave; like a dead man without anyone to support or to rescue him. The goal of the devil from opposing the believer, is to crush his life to the ground, and to make him dwell in darkness like the dead. While the Lord Christ intends to carry us up to His heavens; the devil, on the other hand, intends to bring us down to the ground, and to bind our hearts and minds to the earthlies and not to the heavenlies. … While the Lord Christ is the Sun of Righteousness, who shines over those sitting in the darkness, the devil intends to isolate us from Him, to bring us down as though to the graves, where the darkness of evil and sin prevail. According to St. Augustine, the devil has persecuted the Lord Christ, in an attempt to let Him dwell in the darkness, together with the dead of the world who die in their sins. The Lord received that persecution through His own free will, and not because of any sin He has committed; to die for our sake, to liberate us, who came to be the dead of the world because of our sins. The devil keeps on persecuting the church – the body of Christ – so that all would dwell in the darkness of Hades, being the dead of the world. But he, who attach himself to Christ, may die in the body, yet will enjoy the resurrection through the crucifixion, death, and resurrection of Christ. “For the enemy has persecuted my soul; he has crushed my life to the ground”. Here, the Head is talking on our behalf. It is obvious that the devil has persecuted the soul of Christ, and that of Judas. And up till now, he keeps on persecuting the body of Christ, and the followers of Judas as well. What does the devil seek from persecuting us; except to make us lose our heavenly hope, submit to him, and love the earthlies? “He has made me dwell in darkness like those who have long been dead”. This you can perceive more, concerning the Head, who https://coptic-treasures.com/ 161 truly died for our sake. Yet He is not one of those of the world, who died out of their worthiness, in their own sins, as the fruit of the original sin that came down to them; according to the words: “In sin, my mother conceived me” (Psalm 51: 5). He, on the other hand, says: [I consummate the will of My Father; Yet I do not deserve death, for I did nothing to die for; but it is my mission to die, so that by the death of the Righteous, those who are committed to die, would be liberated1]. (St. Augustine) According to St. John Chrysostom, he who falls in the snares of the enemy, would deny himself of the Sun of Righteousness, and would dwell in darkness like the dead; his spirit would fail, his heart would be disturbed within him, to find no comfort from anyone. The work of the devil is to corrupt the insight of man, to be impossible for him to look at the Sun of Righteousness. He also says about those who fall into the despair of sin: [There will be no peace for them, nor a spirit free of anxiety, but, for them, the time would rather be difficult; neither day nor night would protect them against the tempest which would strike them on all sides; even if there are no disturbance outside, it would be as the though the enemy dwells within themselves, torturing them on every aspect. They would look with envy to the good of others, and their minds would suffer to see others in prosperity]. “For the enemy has persecuted my soul”. While understanding this to concern king Saul, who kept on chasing David as his worst enemy, It could also be spiritually understood, to concern the greatest enemy, namely, Satan, who keeps on chasing those who belong to God. How can we get rid of that chase? … If we find for ourselves somewhere he cannot enter? Where could this place be, other than heaven? … But how can we get there? Just listen to the words of the apostle Paul who reveals that, although we are bound to the body, yet we can live there in heaven. He says: “Seek those things which are above where Christ is, sitting at the right hand of God” (Colossians 3: 1); And also: “For our citizenship is in heaven” (Philippians 3: 20) 2. (St. John Chrysostom) 1 On Ps. 143 (142). 2 On Ps. 142. https://coptic-treasures.com/ 162 “For the enemy has persecuted me”. No need to say that the enemy is Satan. “He has crushed my life to the ground”. I had before two wings to fly up with; But now, the enemy persecutes me, captivates me; and put my hands and feet in chains. “He has made me dwell in darkness, like those who have long been dead”. Like those who have long been dead, although they are not truly dead! … How is that? … Because he is contrite in heart…. He who sins and does not repent has long been dead! … the enemy intends for me. not to be remorseful on my sins which he provoked me to commit1. (St. Jerome) There are several kinds of humiliation; Some are good, like when man humiliates himself and becomes humble. Another kind, when man is humiliated because of his pride; Or because of the calamities in this world, like what happened to the righteous ‘Job’; And when man is humiliated because of sin. (Father Onesimus of Jerusalem) “Therefore my spirit is overwhelmed within me; my heart within me is distressed” (4) The psalmist feels that he has reached the climax of bitterness; his soul became utterly helpless; his heart lost its vitality, and he came to be almost senseless. On the other hand, the Lord Christ, through His own free will, received death, and has gone through it, to raise us together with Him … He cried Out, saying: “My soul is exceedingly sorrowful, even to death” (Matthew 26: 38). “My soul is extremely sorrowful, even to death”. Here we hear one voice, going from the Head to the members; and from the members to the Head2. (St. Augustine) “I remember the days of old; I meditate in all Your works; I muse on the work of Your hands” (5) By “the days of old” he means God’s dealings and care for him in the past; as well as His dealings with the believers. Like the men of God in the Old Covenant. The psalmist finds his hope in the Lord through His promises to his fathers. “You will give truth to Jacob, and 1 On Ps., homily 53 on Ps. 142 (143). 2 On Ps. 143 (142). https://coptic-treasures.com/ 163 mercy to Abraham , which You have sworn to our fathers from days of old” (Micah 7: 20). As to the believers of the New Covenant; Together with remembering God’s dealings and promises to men of God, they are filled with hope in Jesus Christ, in Whom the divine promises to the fathers, and the end of the law, are realized; according to the words of the apostle: “For Christ is the end of the law for righteousness to everyone who believes” (Romans 10: 4). According to St. John Chrysostom, the psalmist, meditating in the days of old through the Holy Book, which presents to us the dealings of God with the early believers; he becomes filled with hope. Hence the apostle Paul says: “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness” (2 Timothy 3: 16). And according to St. Augustine, the Lord Christ received His true passion, and His Spirit, is overwhelmed within Him; not because of a sin he has committed, but out of His love for us; … We, in our turn, should partake of His passions with whole love, meditate in His works, and contemplate in the works of His hands in creating us and saving us. “I remember the days of old”; I remember the days that passed, when I used to have confidence; but now, I am in an all dark night1. (St. Jerome) “I spread out my hands to You; My soul longs for You like a thirsty land” (6) In the preceding psalm the psalmist talks about spreading his hands like an evening sacrifice. Here, he spreads them to proclaim the thirst of his soul to God; It is like a thirsty land anticipating the rain of the Holy Spirit, to water it, and to turn it into a divine paradise. Attaching ourselves to the Crucified, we spread our hands together with Him. Yet, carrying no water, and proclaiming our thirst to Him, He waters us with His grace, to carry the fruit of the Spirit. He says: “I spread out my hands to You, my soul longs for You like a thirsty land”. Rain on it. O Lord, to make it bring forth good fruits. …. “Yes, the Lord will give what is good, and our land will yield its increase” (Psalm 85: 12). Spreading my hands to You, O Lord, my soul longs for You like land without water; it longs for… . I can thirst for You, but I cannot water myself2. 1 On Ps., homily 53 on Ps. 142 (143). 2 On Ps. 143 (142). https://coptic-treasures.com/ 164 (St. Augustine) “I spread out my hands to You”. Revealing the deep feelings in his heart, he is as though jumping out of his body and running toward Him. Being inspired by all the great works of God, and meditating in his compassion and teachings that benefit him in his tribulation … he seeks refuge in Him1. (St. John Chrysostom) “I spread out my hands to You”. Being chained by the enemy, I can do nothing, but repent my sins, and spread out my hands to you in supplication. “My soul longs for You like a thirsty land”. Like a thirsty land, so dry to beg for water; my soul, longs for You and thirsts for You, O Her God2. (St. Jerome) Remembering the works of God in old days, giving help to the oppressed, and comfort to the sorrowful; The psalmist exhorts them to spread their hands in supplication to God; puts hope in their souls; and instigates them to lean upon God. (Father Onesimus of Jerusalem) If you wish to have back the heat that has forsaken you; … Make a covenant with God; Say to Him:: [Forgive me my past slothfulness; … I shall never disobey You again]. To keep yourself from any slothfulness in the future, you should not have the least of physical or mental rest, but reveal your thoughts before the Lord day and night; … Cry unceasingly before Him, and rebuke your soul with sorrow, saying: [ How could I become so slothful so far? How have I become so barren all those days?]. And in order to remember the day of judgment and the eternal kingdom, you should perpetually reprove yourself, saying: [How could I live in such slothfulness, when God has granted me all these honors?]. He submitted all the creation to me, and yet, I am disobedient! Once you keep saying that to your soul, reproving her day and night, the divine heat will soon come back to you; yet in a better way than before on every aspect. Feeling much disturbed, the blessed David says: “I have considered the days of old, the years of ancient times, … I meditate 1 On Ps. 143. 2 On Ps., homily 53 on Ps. 142 (143). https://coptic-treasures.com/ 165 within my heart” (Psalm 77: 5, 6); And, “I remember the days of old; I meditate in all Your works; I muse on the work of Your hands; I spread my hands to You; My soul longs for You like a thirsty land” (Psalm 143: 5, 6). Once you get back the heat within, you will dedicate yourself to meditate in the greatness of God; and you will be saved by the grace of the Father, the Son, and the Holy Spirit, forever, Amen1. (St. Maccari the Great) 2- ANSWER ME, O LORD: “Answer me speedily, O Lord! My spirit fails! Do not hide Your face from me, lest I be like those who go down into the pit” (7) The psalmist often repeats the word “speedily”; as though he is in a continuous state of emergency, seeking a quick rescue, as though on the verge of death. On another aspect, he daringly seek from God a quick action. When God delays His response, we assume that He has hidden His face from us; hence the psalmist asks Him not to hide his face from him, whatever his sins are. as that would be a verdict of death against him. According to St. John Chrysostom, the true cause for this delay is our sins; as, according to the prophet Isaiah: “Behold, the Lord’s hand is not shortened, that it cannot save; nor His ears heavy, that it cannot hear; but your iniquities have separated you from your God; and your sins have hidden His face from you, so that He will not hear” (Isaiah 59: 1, 2)…. It is as though the sinner falls into a pit, and is in need of the ropes of the Holy Book to bind his will, and lift him up from the pit. St. John Chrysostom calls upon us to realize that, saying: [If, after our fall, our heart does not fail, and do not despair, but sing to ourselves those inspired words: “Will they fall and not rise?” (Jeremiah 8: 4); and also, “Today, if you will hear His voice, do not harden your hearts, as in the day of trial in the wilderness” (Psalm 95: 7, 8), We shall then bind ourselves with these thoughts, and withdraw ourselves from the pit2. “Answer me speedily, O Lord”. There is no need for more delay to satisfy my thirst; … if I am already, with zeal, thirst for You! You have delayed the rain, to let me drink from Your abundance, which I have previously rejected. … Now grant me the rain, for my spirit fails; Let Your Spirit fill me. 6 (فردوس الآباء). 1 - الرسالة السابعة 5 2 On Ps. 143. https://coptic-treasures.com/ 166 Answer me speedily; O Lord; Now, as I am poor in spirit; Grant me to be blessed in the kingdom of God (Matthew 5: 3) “Do not hide Your face from me”. You hid it from me when I become proud. It so happened; having been in a state of satisfaction, I became puffed up, saying “I shall never be moved”; not perceiving Your righteousness and support. … To prove to me that what I have of satisfaction is from You, “You hid Your face from me, and I was troubled” (Psalm 30: 6, 7). I was spiritually troubled, my heart was disturbed within me; and I became like a thirsty land. You hid Your face from me when I became proud. Now, reveal it again to me, for I am in humiliation. If You hide Your face from me, I become like those who go down into the pit. Do not allow the pit to shut its mouth on me1! (St. Jerome) “Answer me speedily, O Lord, my spirit fails”. What is he saying?! …. Would the physician be hastened to give his treatment? …. No, yet this is how the spirits under temptation moan; those who suffer always hasten the physician, even though it may be too early to give them comfort. … Here, the psalmist gives the reason for hastening: “My spirit fails” … Certainly God, who is capable of raising from the dead, can do that, even before the due time2! (St. John Chrysostom) “Answer me speedily, O Lord, my spirit fails”. My soul is unconscious within me; my body fails; O Lord, have mercy on me3. (St. Jerome) “Cause me to hear Your loving kindness in the morning, for in You do I trust. Cause me to know the way in which I should walk, for I lift up my soul to You” (8) He longs to hear the voice of the Lord, for His words are sweet and satisfactory, and reveal God’s loving kindness, compassion, and mercy. The divine guidance is indispensable, for we do not know the Way, unless “the Way” presents Himself to us, to be attached to Him, to 1 On Ps. 143 (142). 2 On Ps. 143. 3 On Ps., homily 53 on Ps. 142 (143). https://coptic-treasures.com/ 167 be united with Him, to taste the sweetness of His cross, and to consummate the mission set for us by the Savior. Behold, I am going through the darkness of the night; Yet, “in You do I trust”, until the iniquity of the night passes by. And as St. Peter the apostle says: “We also have the prophetic word made more sure, which you do well to heed as a light that shines in a dark place, until the day dawns and the morning star rises in your hearts” (2 Peter 1: 19). … “In the morning”; so he calls the time following the end of the world, when we shall come to see what we believe in, here in this world. But how about here, until the morning dwells? … It is not enough to hope for the morning; we have to do something! What shall we do? We should seek by “spreading our hands to the Lord”; Namely, seek by the good works. That is how we are committed to hope for the morning: We should endure the night, and persist on perseverance until dawn. … Why should we do that? … Lest you may think that you are doing something by yourselves, by which you are qualified to reach up to the morning, he adds: “Cause me to know the way in which I should walk1” (8). (St. Augustine) He does not just say: “Cause me to know the way in which I should walk”, but adds: “for I lift up my soul to You”; Namely, Longing for You; I stir up at You2. (St. John Chrysostom) “Cause me to know the way in which I should walk” …Cause me to know Your Christ who says: “I am the Way” (John 14: 6) 3. (St. Jerome) He says: “In the morning”; Speedily, O Lord, give me the good news of Your mercy; Cause me to know the way that leads me to You. That is the work that gives You pleasure; And it is the way on which he walks, he who lifts himself up from the love of the world to the love of God. (Father Onesimus of Jerusalem) “Deliver me, O Lord, from my enemies; In You I take shelter” (9) 1 On Ps. 143 (142). 2 On Ps. 143. 3 On Ps., homily 53 on Ps. 142 (143). https://coptic-treasures.com/ 168 The continuous threats of the enemies, and their hidden and manifest opposition to him, let him take shelter in the Lord to save him. “Deliver me, O Lord, from my enemies; In You I take shelter” (9). I, who has once flown away from You; Now I fly to You. When Adam flew from the face of God, and hid among the trees of paradise, he was likened in the book of job to “a servant who flew from the face of his master, and found a shade” (Job 7: 2 LXX). Woe to me if I stay in the shade, lest it would be later said: “All things vanish like a shadow” (Wisdom 5: 9). You should fight against the wicked rulers of this world, the devil and his hosts. Great is Your strife; for although you do not see your enemies, yet you overcome them1! (St. Augustine) He who does not take shelter in men, takes shelter in God; who will save him from his enemies, both hidden and manifest. (Father Onesimus of Jerusalem) 3- TEACH US TO DO YOUR WILL: “Teach me to do Your will, for You are my God; Let Your good Spirit lead me on a level path” (10) With every enjoyment of conquest, we perceive more our need for the Holy Spirit of God to teach us the divine Truth. It is befitting of the believer in the midst of his tribulation to cry out to God, to grant him the work of His Holy Spirit, who guides and leads us to do according to His pleasure, or His divine will; to lead us on a level path, to reach the land of the living. We need, not only to learn, but also to be practically trained, on the life of obedience to God, and on doing His divine will. The Holy Spirit alone,is able to lead us on a level path, where there are no hidden dangers. St. Jerome used this to answer the followers of Arius, who claim that, God the Father is greater than the Son, and is alone “Good”…. Now, if the Holy Spirit, who is counted by them as inferior to the Son, is called “Good” by the psalmist, How would the Son not be “Good” as well? 1 On Ps. 143 (142). https://coptic-treasures.com/ 169 “Teach me to do Your will, for You are my God”…. What a glorious confession! … He says: ‘For You are my God”. If it was someone else who created me, I would hasten to him to recreate me! … Shall I search for a Father to have inheritance? You are my God, who, not only grants me an inheritance, but He is, Himself, my inheritance! … Shall I look for a support to give me life, and get redemption? You are my God. Say: “Your good Spirit leads me on a level path”; For my own spirit leads me on a twisted path. What should I deserve? And what is the worth of my good works, without Your help? By which I would get, and become worthy of being led by You Good Spirit on a level path1? (St. Augustine) The Holy Spirit is called “Good” for He is God, and by His authority He leads the believers on a level path, which is the land of the living, and the place of the righteous. (Father Onesimus of Jerusalem) He did not just say: “Teach me Your will”, but said: “Teach me to do Your will”, according to Your pleasure. Namely, Lead me to do Your will practically. As there is need for grace to learn it from up there, to walk along the way of virtue; not to stay idle, but to contribute in what You, Yourself do. “For You are my God”. Notice how he presents his spiritual request? … not to acquire anything, nor to realize glory; but to consummate the will of God; the treasure of all goodness, an inexhaustible wealth; the beginning; the root; the way; and the goal of God’s pleasure. “Let Your good Spirit lead me on a level path” (10). Notice how we should learn and be trained to consummate our journey by the Holy Spirit. Hence the apostle Paul says: “For God has revealed them to us through His Spirit” (1 Corinthians 2: 10). … “On a level path”…. Superficially, he would mean (his homeland); Yet, spiritually, he means the path leading to virtue … For nothing is well paved and smooth-going, like virtue, in which there is no fears or disturbances2. (St. John Chrysostom) 1 On Ps. 143 (142). 2 On Ps. 143. https://coptic-treasures.com/ 170 Do you think that the apostle contradicts himself when he says that men become learned through the work of the Holy Spirit, who gives them instructions, how, and what to do? … Or we are committed to understand that, although it is the duty of men to keep on learning, and the teachers to keep on teaching; Yet, once the Holy Spirit gives, “Neither he who plants is anything, nor he who waters, but God gives the increase” (1 Corinthians 3: 7). … Therefore, although we have saints and saintly angels, designated to help us; Yet no one learns the things concerning life with God “on a level path”, unless God, Himself, is ready to teach him; He, to whom David in his psalm prays: “Teach me to do Your will, for You are my God” (Psalm 143: 10) 1. It is rather befitting of us to hasten to recognize the work of God, more than our own work. For, whatever ministering we do, we are still indebted to Him, and not to men; Hence the apostle says: “Neither he who plants is anything, nor he who waters, but God who gives the increase2”. If even the apostles themselves, could not realize anything unless God gives the increase; how much more would it be as far as we, or anybody who boasts to be a teacher, are concerned3? (St. Augustine) We cannot deny that the Lord Himself said to His disciples about the Holy Spirit: “I still have many things to say to you, but you cannot bear them now. However, when He, the Spirit of Truth has come, He will guide you into all truth” (John 16: 12, 13). About whom David also said: “Your good Spirit leads me on a level path” (Psalm 143:10). The Son of God came; and having not yet sent His Holy Spirit, He proclaimed that, without the Holy Spirit, we were living like little children; Yet, once He comes, He will transform those little children to mature men of more strength, through their spiritual growth. He so made clear, not to put the strength of the Spirit in the first place, but to reveal that the perfection of strength would be realized through the Holy Trinity4. 1 On Christian Doctrine 16. 2 Ep. 144: 1. 3 Letter 193. 4 Of The Holy Spirit, 3: 99. https://coptic-treasures.com/ 171 Who is the Holy Spirit, but the perfection of goodness? He, who, although we cannot get His nature, yet we can get His goodness; … He fills everything by His authority; but it is only the righteous who enjoy fellowship in Him; … He is simple in His essence; rich in His virtues; present for everyone; Although He gives what is His to everyone; yet He is present in His wholeness everywhere1. (St. Ambrose) Any endeavor to reach knowledge of the law itself, could not be realized through actively reading it, but through God’s guidance and enlightenment. Hence the psalmist says: “Show me Your ways, O Lord; teach me Your paths” (Psalm 25: 4); And, “Open my eyes that I may see, wondrous things from Your law” (Psalm 119: 18); And, “Teach me to do Your will, for You are my God” (Psalm 143: 10); And, “He who instructs the nations” (Psalm 94: 10). … David goes even further to seek the understanding from God, to be able to perceive God’s commandments, although he surely knows that they are all written in the book of law; he says: “I am Your servant, give me understanding, that I may know Your testimonies” (Psalm 119: 125). Although David surely had the understanding by nature; and had perfect knowledge of God’s commandments, written in the book of law, Yet he keeps praying to God to teach him the law more perfectly; … What he has got of understanding by nature, would not be enough for him, unless God enlightens his understanding on a daily basis, to let him understand the law spiritually, and to perceive God’s precepts more clearly. The apostle Paul, the chosen vessel, proclaimed the same thing by saying: “For it is God who works in you, both to will and to do for His good pleasure” (Philippians 2: 13). … How would it be more clear, that our pleasure, and the perfect consummation of our work, would be realized through God? … And, “You were granted for Christ’s sake, not only to believe in Him, but also to suffer for His sake”“; Here, he proclaims that our repentance, faith, and endurance of sufferings; are all a gift from God. The same thing is taught by David, when he prays to be so granted from God, saying: “Strengthen, O God, what You have done for us” (Psalm 68: 28); proclaiming that it is not enough to be granted the 1 Of The Holy Spirit,1: 72. https://coptic-treasures.com/ 172 beginning of salvation, as a gift and grace from God, but we pray to Him to consummate it with His same compassion and continuous help. For, it is not through our free will, “But the Lord gives freedom to the prisoners” It is not by our own strength, “The Lord raises those who are bowed down” It is not by active reading, “The Lord opens the eyes of the blind” It is not we who care, “The Lord watches over the strangers” It is not we who support, “The Lord relieves the fatherless and the widow” (Psalm 146: 7-9) 1. (Abba Pavnotius) “Your good Spirit leads me in the land of the righteous” (Psalm 143: 10); where we practice our works. Although some brethren may not be here with us, because of work, or of their far away dwelling places; Yet, we have to consummate the commitments of the congregation without hesitation; For the Lord Himself says: “where two or three are gathered together in My name, I am there in the midst of them” (Matthew 18: 20). (St. Basil the Great) 4- REVIVE US FOR YOUR NAME’S SAKE: “Revive me, O Lord, for Your name’s sake! For Your righteousness’ sake bring my soul out of trouble” (11) If we, together with the psalmist, feel that “our life is crushed to the ground” (3), and that we have become like dead; N one can raise us from the tomb but Our Savior Himself. That is why, together with the psalmist, we resort to the name of the Lord Jesus Christ, to enjoy the eternal life, we seek His righteousness, for He is the way to bring our soul out of trouble. Attend, therefore, to the praise of the grace by which we are freely saved: “Revive me, O Lord, for Your name’s sake, by Your righteousness”; not on account of my own righteousness, or of my own worthiness; for I only deserve to be punished by You. Yet, despite my worthlessness, You purify me, grant me Your gifts, and “You bring my soul out of trouble” 2. (St. Augustine) 1 Cassian, Conferences 3: 14-15. 2 On Ps. 143 (142). https://coptic-treasures.com/ 173 “Revive me, O Lord, for Your name’s sake”. Notice how the psalmist, again, takes refuge in God, and does not trust in this life. “For Your righteousness’ sake, bring my soul out of trouble”. … Do you see how he truly – as I said before – calls compassion, “righteousness!” Bring my soul out of trouble”. “Watch and pray, lest you enter into temptation” (Mark 14: 38) 1. (St. John Chrysostom) Not because of my own goodness and my own virtue; but of Your mercy, and the glorification of Your name, “You revive me by Your righteousness, and bring my soul out of trouble”. (Father Onesimus of Jerusalem) “In Your mercy, cut off my enemies, and destroy all those who afflict my soul; for I am Your servant” (12) Cutting off the devil, is out of God’s mercy, and of His righteousness, at the same time. “In Your mercy, cut off my enemies”; Not on account of my worthiness, but of Your mercy, You let me overcome those who fight me; You save me from those who plot intrigues against me; and You bring my soul out of trouble. “And destroy all those who afflict my soul, for I am your servant”…. Notice again how it is not easy for our supplication to be heard, without making ourselves worthy; and without contributing on our side, with what we should. … Mere prayers would not be enough in itself; For the Jews have prayed, and the divine response was: “Even though you make many prayers, I will not hear” (Isaiah 1: 15). … Why should you marvel, if Ezekiel, himself, was not heard; when it is said to him: “Though these three men, Noah, Daniel, and Job, were in it, they would deliver only themselves by their righteousness, says the Lord God” (Ezekiel 14: 14); namely, they will not deliver their sons and daughters. You should, therefore perceive, that, together with prayers, we should make ourselves worthy to receive the blessings, both the present, and those to come2. (St. John Chrysostom) 1 On Ps. 143. 2 On Ps. 143. https://coptic-treasures.com/ 174 AN INSPIRATION FROM PSALM 143 TO YOU ALONE, I CRY OUT To whom shall I cry out but to You? For You are perpetually faithful in Your promises; You promised to incline Your ear to Your servants; Being close to them, You are perpetually ready to listen to them; Let me then, prepare myself to approach You; For You are the Way and the Truth; Walking along it, I shall encounter You; Clothed by You, You will cover me with Your truth and Your righteousness; You will respond to me by Your grace; And will flood me with Your abundance; I have nothing to present by myself; But to seek Your mercy, truth, and righteousness. In You, alone, I take refuge; For You are a merciful, and a long suffering God; No one would be justified before You, not even Abraham, Isaac, and Jacob; Yet, You chastise with righteousness, So as to motivate us to return to You; To grace us with the riches of Your mercy. Before You, not even a babe one day old will be justified; Yet, You “desire all men to be saved and come to the knowledge of truth” (1 Timothy 2: 4) “ ( Nothing could defend us before You, other than taking refuge in You. Absalom, the beloved son took the situation of animosity’ He would not have less than his father David’s head, beside his throne; He wished for his own father to enter into the darkness of the grave; With no crime against him done by his father; For that, David was crushed within himself; And experienced sitting in darkness together with the dead; Who could liberate him from the darkness of the grave, but You? Behold, O My God, the enemy attempts to bring me down into the darkness of Hades; He finds pleasure in my destruction; And his happiness in my eternal perdition; https://coptic-treasures.com/ 175 Grant me the wings of the spirit to be able to fly; Hearing Your voice, O the Resurrection, I set forth to You; You carry me up to your heavens, and bring me forth to the bosoms of Your heavenly Father; Neither the gates of the pit, nor the locks of Hades, could keep my soul away, or could stand before You; For You are the Mighty Liberator of my soul. Who could feel the bitterness of my soul but You? O who, by Your own free will, went through the death on the cross; Looking at what I have reached; You cried out, saying: “My soul is very sorrowful even to death” You did not fear death, through which You went forth by Your own free will; Yet You are sorrowful for the sake of the fallen souls; Which refuse to accept resurrection by You from the dead. Remembering the time of old, my soul is filled with the splendor of Your love; Your works testify to the might of Your plan for salvation; You are the amazing Savior of the world; You are the Helper of those who have no one to help; And the hope for those who attach themselves to You; You, alone, is capable of raising me from the death of sin; And of bringing me forth to the heavenly glories I prostrate myself at Your feet, and spread my hands toward You; What would I seek more than to have my soul satisfied with the water of Your love? My soul is like a dry land, thirsty for You; Your cross transforms it into a fruitful and a joyful paradise; You rain over it with the water of Your Holy Spirit; That my depths would bear the fruits of the heavenly Spirit; And perpetually renew my works; To restore its lost divine image; and enjoy the riches of Your exalted grace. I confess to You that I have foolishly fallen into pride; I assumed that I am capable of getting satisfied by myself; You hid Your face from me, to let me perceive my foolishness; Now, my soul is like a dry land; My depths need to get satisfied by You. https://coptic-treasures.com/ 176 Make haste to me, and let Your Holy Spirit water my soul; Make haste to me; for I am in the danger of death; For there is no life for me, except by being attached to You. I cry out to You; Proclaim Yourself to me; You are the Way; Carry me in You, and let me to walk toward You; Lift me up to You, and bring me forth into Your bosoms; Having escaped from You, I deprived myself of Your face; Now, I escape back to you, to enjoy life; I take refuge in You; for you let me subdue the devil and all his hosts. I cry out to You; Let Your Holy Spirit guide me; Let Him lead me to do according to Your holy will; Let me walk on a level path, away from dangers; Let Him dwell in my depths, and take me up, as though to heavens; Let Him keep my feet from stumbling in the snares of this world; Let Him keep my soul from perverting to the right or to the left, away from the fellowship with You; Let Him open up my insight, to grow in the knowledge of Your precepts; And to work according to Your divine pleasure; Let Him renew my youth like an eagle; Let Him accompany us along the divine path; Let Him keep, help, liberate, and control us. I cry out to You; I have nothing to present to You; But Your holy Name intercedes for me; For its sake, You raise me up, as though from death, O the Resurrection; By Your righteousness, You bring our souls out of trouble; By Your mercy, You scatter the evil plots and the works of the devil; You liberate me from his servitude; To practice sonship to Your heavenly Father; And to enjoy the glory of the children; By You, You qualify us for the sonhood; And by You, we enjoy the deposit of heaven, while we are still in the flesh; And by You, we inherit the glories You prepare for us.
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