THE PRAISE AND THE NEW JERUSALEM In the Septuagint version, psalm 147, according to the Hebrew text, is divided into two psalms: the first is psalm 146, including verses 1 to 11; and the second is psalm 147, including verses 12 to the end of the psalm. This psalm in the Hebrew, and the Chaldean versions, as well as the Volgata, came without a title. And in other versions, it was referred to Haggai and Zechariah the prophets. Some scholars, like St. John Chrysostom1, believe that this psalm was written while the Jews were preoccupied with the re-building of the city of Jerusalem after the return from captivity, as is clear from the two verses 2 and 13. The Jews returned gradually, and Jerusalem was rebuilt. But that was actually realized by the Lord Himself, who “stirred up the spirit of Cyrus king of Persia and Mady” (Ezra 1: 1), for the benefit of His people (2). 1- Praise pours pleasant spiritual beauty on the people of the Lord (1; 27: 4; 29: 2; 149: 4). 2- By praise, the Lord draws the far away souls (the captives of Israel), to build by them the higher Jerusalem, holy in Him, and unite them together (2). 3- By praise, the Lord heals the inner man (3). 4- By praise, the Lord raises up the meek souls as though to heaven; Whereas the wicked who deny Him, will go down. 5- By praise, we enjoy the life of fellowship with the Holy One, who presents to us the water of His grace working in us. 6- Praise is a true fountain of the divine blessings (14 – 20). 1- Praise is good and pleasant 1 2- Praise and the ecclesiastical building 2 3- Praise is a healer of the soul 3 4- Praise and the stars in heaven 4 5- Praise and the enjoyment of the divine power 5- 11 6- Praise and the fellowship with God 12– 18 7- Praise and the enjoyment of the divine commandment19 – 20 1 On Ps. 147. https://coptic-treasures.com/ 246 The title: Praise to God for His word and providence. According to the Septuagint and the Coptic versions, it came like the last psalm as: “A decree of Alleluia; of Haggai and Zechariah the prophets. 1- PRAISE IS GOOD AND PLEASANT: “Praise the Lord! For it is good to sing praises to our God; For it is pleasant, and praise is fitting” (1) Everyone was exultant when Jerusalem was rebuilt after the return from the Babylonian captivity. … So it is befitting of the believer, while enjoying in his depths the work of the Holy Spirit, who sets the city of God in his heart, to experience the exultant heavenly life in his heart, and to enjoy the sweetness of singing praise to the King of kings. Out of a daily experience in all his life, the psalmist says: “Praise is pleasant”; namely, it grants sweetness within the soul, and satisfies it with joy and gladness. At the same time he says: “Praise is fitting”; as it is befitting of every rational being to recognize His Creator and King, the Merciful, who loves His creation. “It is good to give thanks to the Lord, and to sing praises to Your name, O Most High” (Psalm 92: 1-2) “Praise the Lord”; This was told to us, as well as to all peoples We may wonder: Why should we praise God; The psalmist answers: “For praise is befitting” Your tongue may praise. Yet only for some time; Let your life perpetually praise. For then, the psalm will be good. The psalm is a song; yet it is not like any other song. It is a song on the ‘psaltery’. Sing the psalm, not just with your voice, but use a ‘psaltery’, a musical instrument, to accompany your voice. Do not sing a psalm by your voice alone, but let your works be in harmony with your voice. Do not let your heart be silent, nor bear deception; for you are singing a psalm to the Lord. Whatever you do, do it reasonably and without exaggeration. Sing a psalm; and Listen to the words of the apostle: “Whether you eat or drink, or whatever you do, do all in the glory of God” (1 Corinthians 10: 31). When you lie in your bed, let your matrimonial bed be pure; do not defile it; do not surpass the limits allowed by the law of God; do not let your lustbe out of control; honor your wife, for you are both members https://coptic-treasures.com/ 247 of Christ, who created, and renewed you by His blood. Let the purity of your bed be a praise to God1. (St. Augustine) The psalm is good, pleasant, and fitting to praise the Lord, if it lifts the mind up to him, and keeps the soul away from the earthly things. (Father Onesimus of Jerusalem) What does he mean by saying: “For it is good to sing praises to our God”….To be well-received by God, singing the psalm should go hand in hand with a pious life and an upright behavior2. Beside being good in itself, the psalm presents many good benefits. It separates the mind from down to the earth, and provides the soul with wings, to fly up high; The apostle Paul says: “Singing and making melody in your hearts to the Lord” (Ephesians 5: 19). There is need for praise, for the sake of one’s own life, prayer, and harmony3. (St. John Chrysostom) By saying: ”It is good to sing praises to our God”; the psalmist means to say that singing praise should not be only by the voice but also by the heart. There are many, with nice voice, yet, being sinners, their praise is not well-received by God. He, who praises by the heart, praises good; for he praises Christ by his good conscience4. (St. Jerome) 2- PRAISE AND ECCLESIASTICAL BUILDING: “The Lord builds up Jerusalem. He gathers together the outcasts of Israel” (2) According to St. John Chrysostom, this verse shows that this psalm was written during the return from captivity; as the psalmist longs to re-build the city of Jerusalem, and to gather together the outcasts of Israel. It is not Cyrus who issued the decree to allow the Israeli captives to return; It is actually the work of the Lord Himself, who “stirred up his spirit” (Ezra 1:1).. Beside being taken into captivity, the Jewish people were humiliated, above everything, by losing Jerusalem, the city of the great King. That is what sin does; It denies us the enjoyment of the heavenly 1 On Ps. 147 (146). 2 On Ps. 147. 3 On Ps. 147. 4 Homilies on Ps., homily 57. https://coptic-treasures.com/ 248 life, and humiliates our soul. We will not be able to re-build our inner Jerusalem in the depths of our souls without a divine intervention. It so seem that the psalmist enjoyed seeing the people return from Babylon, and gather together to re-build Jerusalem. Nehemiah might have started by building the city (Nehemiah 2: 5); then built its walls (Psalm 147: 13; Nehemiah 3: 1; 6: 15); But it was actually God who built it, by stirring up the heart of Nehemiah and the others; according to the words of the psalmist: “For the Lord shall build up Zion; He shall appear in His glory” (Psalm 102: 16) “He gathers together the outcasts of Israel”; according to His divine promise (Deuteronomy 30: 3; Isaiah 11: 12; 56: 8). He actually brought the captives back from Babylon. Some may wonder: What has the calling to praise God, to do with building Jerusalem, and gathering together the outcasts of Israel?! There is no way to enjoy building the inner Jerusalem, and to experience the deposit of the heavenly Jerusalem, and the liberation from the captivation of the devil, like the true inner life of praise. Having presented a call to all nations to praise God, not only by the tongue, but also by behavior, even by the way of eating, drinking, and sleeping; Now, the psalmist reveals to us the main reason for this perpetual praise; which is God’s building of Jerusalem, and gathering together the outcasts of Israel. What does the psalmist mean by Jerusalem and Israel here? a- The people of the Old Covenant felt the condescendence and the love of God; who granted them the city of Jerusalem,the holy city of God, as His dwelling place among His people. b- Looking inside his depths, the believer finds that his heart became a holy temple of God; and his depths the new Jerusalem. c- By a futuristic look, filled with hope, the believer concentrates his eyes on the higher Jerusalem, where he shares with the heavenly hosts their eternal and unceasing praise to God. As to Israel, according to St. Augustine, it means “the vision of God”. It is as though, the believer, seeing God, his soul exults, and he will perpetually praise Him. The psalmist, as he always does, addresses his words, not to the city but to its inhabitants. He perpetually exhorts and advises them to give thanks to God, not for the sake of the nice buildings and the secure strongholds, but for the sake of His divine care, and His gifts1. 1 On Ps. 147. https://coptic-treasures.com/ 249 (St. John Chrysostom) The people of Jerusalem are themselves the people of Israel. The eternal Jerusalem in heavens, the great and exalted heavenly city; Its citizens, the angels rejoice for seeing God, and concentrating their eyes on him. We, on the other hand, have gone astray from it because of our sin, and corruption; We live there no more, and will never return to it. Looking at our miserable condition, God reformed the fallen location; namely, “He built up Jerusalem”. He sent His own Son as a Savior to our captivity, saying to Him: Take a suitcase, and put in it the price of the captives. He took on Himself our mortal body with the blood which He delivered for our salvation; By that blood “He gathered together the outcasts of Israel”…. Look at Him, whom we praise; … Look at Him, to whom we are indebted to praise our whole life1! (St. Augustine) 3- PRAISE IS A HEALER OF THE SOUL: “He heals the broken-hearted, and binds up their wounds” (3) By building Jerusalem, God heals the broken hearts of those who were taken into captivity, because of their sins and those of their fathers, tasted the bitterness of humiliation, and suffered the feeling of God’s wrath upon them. The Lord Christ came to build, by Himself, His Jerusalem in us, to bring us back from the captivity of sin, to take away our reproach, and to grant us the glorious freedom of the children of God. If sin has embittered the life of man, and has broken his heart by the spirit of anxiety and disturbance; The sound praise, by the joy of the spirit , heals the broken heart, and gives it back the true peace. The psalmist parades the calamity, and the usual way of God, granting comfort to the humble; about which the apostle Paul says: “He who gives life to the dead, and calls those things which do not exist as though they did” (Romans 4: 17); And the psalmist says: “He heals the broken-hearted” (3); showing that, even though we are not worthy; yet, being the work of His hands, He will never forsake us. Paul also says: “Nevertheless, God, who comforts the downcast …” (2 Corinthians 7: 6); and: “who revives the spirit of the humble, and revives the heart of the contrite one” (Isaiah 57: 15). And the 1 On Ps. 147 (146). https://coptic-treasures.com/ 250 psalmist also says: “A broken and a contrite heart – these, O God, You will not despise” (Psalm 51: 17). I f you, therefore, Intend to have comfort, be humble and contrite of heart1. (St. John Chrysostom) “He heals the broken-hearted”. Now you know how Jerusalem is rebuilt. “A broken heart, God will not despise”. “He binds up their wounds”. You wound your heart, and the Lord binds up its wounds. The Samaritan, who was on his way from Jerusalem to Jericho, bound the bleeding wounds, and anointed the bruises of him who was cast on the highway. That is whom the Holy Book means by saying “He heals the broken-hearted, and binds up their wounds2”. (St. Jerome) 4- PRAISE AND THE STARS IN HEAVEN: “He counts the number of the stars; He calls them all by name” (4) If praise grants the soul the two wings of love: God and men; to set forth free to practice the almost heavenly life;…It makes the believer what is like a star shining in the sky of the spirit, that bring pleasure to God Himself, as well as to His heavenly ministers. God cherishes His children, and grants them the spirit to challenge the darkness of vanity. If God is preoccupied with counting the number of the irrational stars, and calling them all by names; How much more Would He care for those who believe in Him, as stars shining on an eternal level; He knows their number, and would never deny any of them His care; unless he rejects God’s work. … He calls us by name: “Thus says the Lord, who created you, O Jacob, and He who formed you, O Israel: ‘Fear not, for I have redeemed you; I have called you by your name; you are Mine’” (Isaiah 43: 1-20; “That you may know that I, the Lord, who calls you by your name” (Isaiah 45: 3); And in admonition filled with love, He says: “I have even called you by your name; I have named you; though you have not known Me” (Isaiah 45: 4); The Lord Christ says about Himself: “He calls His own sheep by name” (John 10: 3). St. Dedymus, the blind, says: [God’s knowledge of everything is not strange; but, for the sake of His care, He proclaims that He counts the number of the stars, as well the number of the hair on our heads3. He 1 On Ps. 147. 2 Homilies on Ps., homily 57. 3 Cf. Commentary on job 5: 9: 10. https://coptic-treasures.com/ 251 cares for what seem to us as worthy of counting, like the stars; and also cares for what seem to us as unworthy of that, as the number of the hair on our heads. According to some fathers, the “stars” refer to the true believers who shine with the splendor of Christ dwelling in them. And as said by the prophet Daniel: “Those who are wise shall shine like the brightness of the firmament, and those who turn many to righteousness, like the stars forever and ever” (Daniel 12: 3). Those are counted before God, and are known by name. When some happen to lose their hope in salvation from sin, and in the re-building of the inner soul, they look up to God the Almighty, who knows the stars by name, and who sets forth their laws, systems, and movements. According to St. John Chrysostom, God who counts the uncountable stars, and moves them according to fixed systems, gathers together His people from everywhere, and cares for every single one of them, knowing everyone by name. The stars are certain lights in the church, supporting our nights, about which the apostle Paul says: “in the midst of a crooked and perverse generation, among whom you shine as lights in the world” (Philippians 2: 15). Those stars are counted by God; and will reign together with Him; Those all are gathered together in the body of His only-begotten Son; counting, and recounting them; whereas those unworthy, He does not count . The psalmist shows that praise is good in itself, and the psalm is able to present to him many blessings. It isolates his mind from the earth, gives two wings to his soul, grants it light, and lifts it up. I wish that everyone of you is counted as giving light in the darkness, or refuses to be led astray by the dark iniquity of the world. If he is not led astray, and not defeated, he would become as a star among those already counted by God1. (St. Augustine) The book of Numbers does not count the impure and the unsanctified who perish, but those who are saved. If you want a proof that the number of saints are counted by God; Listen to the words of the prophet David about the stars of heaven: “He 1 On Ps. 147 (146). https://coptic-treasures.com/ 252 counts the numbers of the stars, He calls them all by name” (Psalm 147: 4). The Savior, not only fixed the number of the disciples He has chosen, but also said that “the very hairs of their head are all numbered” (Matthew 10: 30)…. By that, He does not mean the hairs which we cut by a pair of scissors and then cast into the trash … but he means the strength of the soul, and the diverse thoughts that emerge from the power of will and the understanding1. (The scholar Origen) After healing their wounds, He transformed them into stars, which He counted. They are actually great in number. A multitude have sinned, and are healed. “He counts the number of the stars”; not the number of the wounded, but of those who became stars. The Lord counts the number of those who are worthy of Him, calling each of them by name. He supports the humble, and transforms them into stars. The prophet Daniel says: “The righteous will shine like stars forever and ever; and the wicked will be cast to shame and everlasting contempt” (Daniel 12: 2,3) 2. (St. Jerome) The Lord counts the saints according to a certain spiritual system. It is said: “He counts the numbers of the stars, He calls them all by name” (4) 3. Plato, the famous unchristian philosopher, in His work ‘The republic of Plato’, says: [The sun in the sensed world, is like God in the mental world. … It gives light to the eye, as God gives light to the mind. … The sun is the most exalted of what is seen by our eye; and God is the most exalted of what is perceived by our mind]. The poets said that the sun never weakens, never ceases to give birth to life, and to move in its orbit. How does the sun make a day on one side of the earth, and a night on the other side? Who establishes, and keeps the steady system of the day and night? Who fixes the beginning and the end of the seasons of the year? 1 In lev. Hom. 1. 2 Homilies on Ps., homily 57. 3 Evagrius of Pontus: Scholia on Ecclesiastes 6: 1: 15. https://coptic-treasures.com/ 253 How about the moon? Do you know its nature, the measures of its light, and the system of its orbit? Do you know how the moon controls the sky of the night, as the sun controls that of the day? Do you know how the moon gives the daring to the beasts of the wilderness; and how the sun motivates man to wake up, ready to work? In the Holy Book we read: “Can you bind the clusters of the Pleiades, Or loose the belt of Orion?” (Job 38: 31). It is God who does all that, He “counts the number of the stars, and calls them all by name” (Psalm 147: 4) 1. (St. Gregory the Nezianzen) 5- PRAISE AND THE ENJOYMENT OF THE DIVINE POWER: “Great is our Lord, and mighty in power; His understanding is infinite” (5) Being the mighty Creator; He, not only created those uncountable stars, but counts their numbers, and calls them all by name; as though He cares for every one of them. Someone may ask: [I do not deny the greatness of the Creator, nor His exalted might; but, where is His care for me, when I suffer such multitude of afflictions? … Together with Aristotle, I know that He has created the world, established its natural laws; and set them in movement. Yet, He then forsook it, to dwell in His heavens, with no relationship between Him and His creation]. To this the psalmist responds by saying: “He counts the number of the stars, and calls them all by name; His understanding is infinite” (5). … No creature can perceive His secrets and plans. And as it came in Isaiah: “Have you not known? Have you not heard? The everlasting God, the Lord, the Creator of the ends of the earth, neither faints, nor is weary. His understanding is unsearchable; He gives power to the weak, and to those who have no might, He increases strength. … But those who wait on the Lord, shall renew their strength; they shall mount up with wings like eagles; they shall run and not be weary; they shall walk and not faint” (Isaiah 40: 28, 31). It is not only that the Lord is great and might, but He makes those attached to Him great and might as well; He grants them what may seem impossible. And as the goodness of God is shown in turning what العظة اللاھوتیة الأولى: عظة رقم 27 عظة تمھیدیة ضد أتباع یونیموس، 1 .30 https://coptic-treasures.com/ 254 seems to be evil into good and goodness, He turns us from being humanly weak into mighty men of valor. By the spirit of meekness, we trust in His promises, and enjoy the power of His salvation. The apostle says: “Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His Judgments, and His ways past finding out. For who has known the mind of the Lord? Or who has become His counselor?” (Romans 11: 33-34) “How mighty is His power, and how infinite is His understanding!”. He who counts the number of stars, He, Himself is infinite” How can we interpret this? Who is qualified, even to imagine the meaning of “His understanding is infinite”… Things may be infinite to man, but it is not so to God, it is countable, even to the angels. God’s understanding surpasses the capability of any made-made calculator or computer… Where has God created all those things? …To whom was it said: “You have arranged all things by measure and number and weight” ? (Wisdom of Solomon 11: 20). Who can count, measure, or weigh, the measures, the numbers, and the weights themselves?! Let all human voices be muted; and all human thoughts calm down; I wish they cease to attempt to describe indescribable things1. Do not ask: [How can God gather His people together? As “Great is His power”; and “His understanding is infinite”. (3). “His knowledge is too wonderful for me. It is high, I cannot attain it” (Psalm 139: 6); and “His judgments are a great deep” (Psalm 36: 6). God, being so great, mighty, and unperceivable; … Do not be, therefore, a busybody, and dare to ask; [How could this be? 2]. After learning the secrets of the hidden wisdom of God, the psalmist says that His wisdom is unperceivable and unreachable, “Great is our Lord and mighty in power, His understanding is infinite” (5); Namely, there is no way to perceive them3. (St. John Chrysostom) “The Lord lifts up the humble; He casts the wicked down to the ground” (6) 1 On Ps. 147 (146). 2 On Ps. 147. 3 On the Incomprehensible Nature of God, homily 1: 26. https://coptic-treasures.com/ 255 Our Christ who came to set the kingdom of God in us, grants it to us if we walk with the spirit of humility and weakness. “He desires all men to be saved, and to come to the knowledge of the truth” (1 Timothy 2: 4). He who confesses his weakness, and walks with the spirit of humility, will be lifted up by the Lord, as though by the two wings of a dove, and will fly as though up to heaven. Whereas he, who persists on his evil, will sink under the weight of sin, together with Pharaoh and his army, to the bottom of the sea like a stone (Exodus 15: 5). Saying “He casts the wicked down to the ground”, the psalmist means that, because the wicked persist on their evil ways, God allows for them to go down under the weight of their sins, to the ground; not to be able to stand aright, or to set forth toward heaven; as He did to Pharaoh, who, when he persisted on opposing the divine truth, He allowed for him to practice the cruelty of his heart. According to St. Augustine, this phrase came after saying: “His understanding is infinite”; so that, feeling his inability to understand the divine secrets, it is befitting of man to honor the Holy Bible, the word of God, even if it may seem not clear to him; and by the spirit of humility, he should wait for God to grant him the understanding, without daring to criticize the vagueness of the word, or accuse the Book of having contradictions. If God allows for some vagueness in the holy Scripture, it would be to motivate us to knock, on the divine door, to open it to us. Lest someone may foolishly ask: [What would be the benefit of knowing that God has an accurate knowledge of the stars?] The psalmist refers to the great care that God gives to humans. He does not say: “The Lord helps the humble”, but say what is greater: “The Lord lifts up the humble”; as though he refers to a loving father to his children. The term “lifts up” implies the infinite reward, the exaltation, and holding the hand. Do you notice the greatness of His power to work in all circumstances? … How He lifts up the humble, and casts down the wicked1? (St. John Chrysostom) The words said by the bride of the song: “Let my beloved come to his (garden)” (Song 4: 16), refer to the freedom of choice, the same way 1 On Ps. 147. https://coptic-treasures.com/ 256 the two expressions: “Hallowed be Your name”, and, “Your will be done” do. The prayer of the bride of the song refers to God, the Grantor of virtue, and to the coming down of the Groom, for the sake of His love for humanity. We cannot be lifted up to the height of heaven, without Him coming down to “lift the humble” (6). That is why the soul which is lifted up calls on the infinite God, and prays to Him to come down from the height of His greatness, to enable those who live on earth to approach Him. To the bride of the song, the Lord responds, saying: “Here I am” (Isaiah 58: 9). Hearing what goes on in her mind, the Lord granted her the desire of her heart, and came to her garden, as the south wind was blowing, plucked the fruits of her spices, satisfied Himself with the fruits of virtue. And talking of His banquet, He says: “I have come to my garden, my sister, my spouse; I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk; eat, O friends, drink, yes, drink deeply, O beloved ones” (Songs 5: 1). Do you see now, how the gift of the Groom surpasses the request of the bride?... The bride desired to have fountains of spices in her garden; that the south wind would blow on her plants at mid day; and that the Care-taker of the garden would get the fruits at his choice; … The Groom, on the other hand, let the trees produce the bread which He mixed with His honey, instead of the chosen fruits1. (St. Gregory of Nyssa) “Sing to the Lord with thanksgiving; Sing praises on the harp to our God” (7) It is befitting of us to talk to everyone in his own language. He who intends to talk to God, the Fountain of the heavenly joy, is committed to learn the language of thanksgiving, together with the singing of praise. The thanksgiving heart opens wide on God, and about it, will be said what was said about Moses: “The Lord spoke to Moses face to face, as a man speaks to his friend” (Exodus 33: 11). Whereas the grumbling heart will not be able to hear the voice of God; and even if he does hear it, he will not understand Him; and consequently, will not be able to enter into a debate of love with his Creator and Savior. “Start by confession to the Lord”. If you wish to reach a clear understanding of the truth, you should start by confession. عظة 10 على نشید الأناشید ترجمة الدكتور جورج نوّار. 1 https://coptic-treasures.com/ 257 If you wish to cross over from the way of faith, to reach the truth, you should start by confession. Start by accusing yourself, then praise God….Let the good works follow the confession: “Sing praises on the harp to our God” ; … Namely, not only by talk, but by works1. (St. Augustine) After referring to the achievements of God, the psalmist instigates men to praise Him, saying: “Cry out to the Lord by confession (by thanksgiving” with great zeal2. (St. John Chrysostom) “Sing praises on the harp to our God”. The harp has many strings; if one is broken, you cannot play on it. So is the good man; even if he is a saint, if he lacks one single virtue, he cannot partake of presenting praise to God3. (St. Jerome) “Who covers the heavens with clouds, Who prepare rain for the earth, Who makes grass to grow on the mountains” (8) The clouds in the Holy Scripture, often refer to the saints, who being forgiven their sins, their souls do not weigh them down to earth, or let them sink deep like a stone, but fly toward heaven, and raised from glory to glory. In His love for humanity, God prepares rain for the earth, to turn the barren wilderness into fruitful gardens. This rain is nothing but His divine grace that descends on our hearts, to set a divine garden within us. “Who makes grass to grow on the mountains”, to clothe them with beauty, and to make them become green pastures for the flocks of sheep, that give joy and gladness to their shepherds. … So God works in the life of His children, set out of them holy mountains, that become green pastures, on which a multitude of souls find the word of God, as spiritual food that refresh them. In the previous phrases, St. Augustine clarified that oftentimes, in the Holy Book, something may seem vague, until you knock on the divine door, then God would grant you the understanding, to enjoy joyful goods. He clarified, as well, that God raises up the meek who, by the spirit of humility seek the understanding from God, instead of taking the position of criticism, with a spirit of haughtiness and pride. 1 On Ps. 147 (146). 2 On Ps. 147. 3 Homilies on Ps., homily 57. https://coptic-treasures.com/ 258 Now, the psalmist presents a practical analogy:…When covered with clouds, the sky disappears and may seem as vague, until they pour rain on the earth, to produce fruits as food for men and beasts…. The clouds here, refer to the vagueness of certain prophecies in the Holy Book; But once they are realized, the believer perceives the divine secrets, and receives the rain, namely, the understanding presented to us from high above, to make our earth fruitful and exultant. Look at how the psalmist wisely referred to the good things, presented for the general benefit, and for every one of us; closing shut the mouths of the wicked by the same abundance presented by God….In other words, if God presents such a great care even to the non-believers, preparing for them clouds,sending rain, and granting vitality to the earth; How much more would He do for the benefit of His own people1?! Lest someone with little sense would ask: [How could I benefit from heavens?] He hastens to refer to the need of humanity for the clouds to provide the rain that makes the grass grow, … God sends rain for you to drink, and to provide the earth with vitality and gladness. … And It is more for your benefit, you who are called His own people2! (St. John Chrysostom) “Who prepares rain for the earth”….The earth is in need of rain, the fountain of divine teachings, to produce fruition. “Who makes grass to grow on the mountains”. The Holy Book call Abraham ‘a holy mountain’, and so it calls Isaac, Jeremiah, and the rest of the prophets. These mountains produce grass for the beasts, and crops for men3. (St. Jerome) “He gives to the beast its food, and to the young ravens that cry” (9) According to the Septuagint and the Coptic versions, it came as: “He gives to the beasts its food, and to the young ravens that call Him”. Having created the beast for the sake of humans, God cares for them, by sending rain to make grass grow on the mountains, to provide them with food. 1 On Ps. 147. 2 On Ps. 147. 3 Homilies on Ps., homily 57. https://coptic-treasures.com/ 259 God’s care also extends even to the young ravens, that seem of no benefit to us, Yet God with His compassionate and loving nature, hears their cries, and sends them food. … If He so does to the young ravens that are of no benefit to man, and are helpless to fend and provide for themselves; not disregarding their cries that no one may hear, How much more would His care for men, and particularly for those who praise Him, being His own?! The beasts, in general, are not able to talk, Yet God, knowing what they seek, and what they need, provides them with their food , as He does to the hungry young ravens. According to St. Augustine, this phrase bears a symbolic concept. The flock of beasts, whom God provides with food, refers to the rational flock of Christ, whom He provides with spiritual food to satisfy their souls; … The ravens, on the other hand, refer to the Gentiles, who, for long, have been worshipping idols, and opposing the divine truth. Yet the (young) ravens called upon God to save them; the Gentiles have forsaken their idol-worshipping fathers, and called upon God, who provided them with the living faith, food for their souls. Referring to the abundance of the exalted care of God, St. John Chrysostom1 says: [If He cares to bring clouds to send rain on the earth, to make the grass grow on the mountains, to provide food for the beasts, also for the benefit of man, and cares as well for the young ravens that seem of no benefit for anyone; Will He not care for men whom He counts as His own?! … “But now, thus says the Lord, who created you, O Jacob, and who formed you, O Israel: ‘Fear not, for I have redeemed you; I have called you by your name; You are Mine’” (Isaiah 43: 1). He says: “Look at the birds of heaven”; He does not say: ‘because they are not preoccupied with things of this life, and do not set markets for trade’, but He says: “They do not plant, nor gather crops”. Lest someone would say: [What then? Shall we stop planting crops?] … God does not mean for us to stop planting, but to stop being narrow-minded, and confused with unwarranted worries. David, as well, from the old, and in a secret way, says: “You open Your hand, and satisfy the desire of every living thing” (Psalm 145: 16); and also says: “He gives to the beasts its food, and to the young ravens that cry” (Psalm 147: 9) 2. (St. John Chrysostom) 1 On Ps. 147. 2 Homilies on Ps., homily 57. https://coptic-treasures.com/ 260 “Who covers the heavens with clouds; … and gives to the beasts its food”….If you are a man, you will be given the spiritual understanding of the Holy Scripture; But if you are like a beast of burden, you will be given only its letter1. “To the young ravens that cry”. He did not mention any other bird beside the young ravens, not even the adult ravens…. The adult ravens will not be saved; only their young ones; … We are young ravens, for we were born to idol-worshipping parents. We read the wise words of Solomon, saying: “The eye that mocks his father, and scorns obedience to his mother, the ravens of the valley will pick it out” (Proverbs 30: 17); Here He says “the ravens” and not the “young ravens”; for he who likens the ravens, or has its features, will not be saved. … The raven that Noah sent from the ark did not return to it; It was among the other creatures in the ark during the great flood; yet, after it came to an end, it was sent away. We, therefore, the young ravens, cry out to God, and will be saved2. (St. Jerome) “He does not delight in the strength of the horse; He takes no pleasure in the legs of a man” (10) God works, both with the few, as well as with the plenty. To save, He needs no military provision of horses, nor human provisions “the legs of men”;But will save by His divine might, and His exalted love for men. “He does not delight in the strength of the horses”; The strength of the horses refers to pride. Actually a horse has a kind of neck, that symbolizes haughtiness. … I wish men would not feel haughty, as though they are worthy of boasting; nor would think that they are privileged with exalted features, like horses3. (St. John Chrysostom) Having been weak, unarmed, and had nothing, the terrified Israelites were given assurance by God, saying: “He does not delight in the strength of horses; He takes no pleasure in the legs of a man4”. (St. John Chrysostom) 1 Homilies on Ps., homily 57. 2 On Ps. 147 (146). 3 On Ps. 147. 4 Homilies on Ps., homily 57. https://coptic-treasures.com/ 261 “He does not delight in the strength of the horse”. … In the psalms it is written; and somewhere else, it is written: “The horse and it rider He has thrown into the sea” (Exodus 15). The divine commandment was given to the king of Israel not to raise horses; Yet Solomon did import horses from Egypt; and we all know what he ended up to. “He takes no pleasure in the leg of a man”. God takes pleasure in the pious, those who fear Him…. One kind of fear casts away many kinds of fear. … Is it not better to have fear of One, and not to fear many; than to fear many, but have no fear of the One1?! (St. Jerome) “The Lord takes pleasure in those who fear Him; In those who hope in His mercy” (11) According to the Septuagint and the Coptic versions, it came as: “The Lord takes pleasure in those who fear Him; In those who trust in His mercy”. They do not trust in what they have of military power “the strength of the horse”, nor in what they enjoy of physical strength “the leg of a man”; But they trust in what they bear of the power of sonhood to God; walk in the piety of the children, and enjoy the divine possibilities from their heavenly Father. As a Father, God cares, not only for the material needs of His believers; like He does with the beasts and birds, even for the hungry young ravens; But He also takes pleasure in them, embraces them. He delights in their piety, and their love for Him. That is the secret of their strength and inner beauty. According to St. Augustine, the psalmist binds between the fear of God, and the hope in His mercy. For fear without trusting in God’s mercy, would destroy man with despair. The thief is feared; the wild vicious animal is feared; the oppressive man of authority is feared. “The Lord takes pleasure in those who hope in his mercy”. … Judas, who betrayed the Lord, feared the Lord, but he did not hope for His mercy. It is very good to fear the Lord, yet only if you trust in His mercy; … Judas, in despair, hanged himself. With wisdom, fear the Lord, by trusting in His mercy2. (St. Augustine) 1 On Ps. 147 (146). 2 On Ps. 147. https://coptic-treasures.com/ 262 6- PRAISE AND THE FELLOWSHIP WITH GOD: “Praise the Lord, O Jerusalem! Praise your God, O Zion!” (12) Starting here to follow the Septuagint version of psalm 147, we find that its title is: “A creed of Alleluia of Haggai and Zechariah” Looking through the spirit of prophecy to those returning from captivity to Jerusalem, he calls on Jerusalem to do her main work, namely, to praise the Lord. Returning to Jerusalem from captivity implies responsibilities and commitments on everyone: the leaderships, the priests, the Levites, and the people. But their main work, nevertheless, should be to praise and give thanks to the Lord, by their tongues, their thoughts, and their holy emotions; as well as by their love for God, and for one another. According to St. John Chrysostom1, the foremost of God’s goodness, and the greatest among them all, is that God refers Himself to His people, Saying: “Your God”. This expression embraces all the divine goodness; counting His people as His own and heirs. In some detail, the great benefits of this reference are: 1- First and foremost of all is His saying “your God”, an expression that embraces all those privileges together, choosing you as His own, and making you His inheritance; and preferring you, although He is the Lord of all. 2- Establishing the city with security (13) 3- Increasing their number (13) 4- Giving them rest from wars and disturbances; not only in the city. But also among themselves (14). 5- Providing their land with fertility and abundant fruition2. (St. John Chrysostom) This psalm includes a prophecy about the return of the Hebrews from their captivity, and the rebuilding of Jerusalem. Saying: “Praise the Lord, O Jerusalem, Praise your God, O Zion”, the psalmist does not mean the city with its buildings and walls, but its inhabitants. The same could be said about the words of our Lord: “O Jerusalem, Jerusalem, the one who kills the prophets and stones those who are sent to her” (Luke 13: 34) 1 On Ps. 147. 2 The city of God 1. 9: 11, 13. https://coptic-treasures.com/ 263 His saying here, applies to the high and free Jerusalem, the mother of all believers, and Zion, namely, the holy church, “the congregation of the firstborn, written in heaven”, according to the words of the apostle. As to the strengthened “bars of your gates” (13), these refer tothe upright teachings and dogmas that bring us into her. … And the blessing of the Lord is in the increase of the number of her children who cover the earth, and the spiritual gifts that would satisfy them. (Father Onesimus of Jerusalem) We could say that peace, like the eternal life, is the ultimate goal of all what we do; For the city of God, for which we have dedicated our talk here, was addressed in this holy psalm. Saying: “Praise the Lord, O Jerusalem, Praise your God, O Zion; for He has strengthened the bars of your gates; He has blessed your children within you; He makes peace in your borders … ” (12-14). Peace is the main goal for this city; it has its magic and is cherished by all. Peace of the body is the ordinance of its members ; Peace of the irrational soul is the calming down of its lusts; Peace of its rational soul is the harmony between the mind and the behavior. Peace between the soul and the body is the controlled life, and the wellbeing of man as a whole. Peace between the mortal man and God is the obedience according to the commands of the eternal law by faith. Peace among the people is the conformity by good ordinance. Peace in the household is the conformity of ordinance among those living in it. Peace of the heavenly city is the perfect ordinance in harmony among those in fellowship, with those enjoying God, and their satisfaction among themselves with God. All this peace is to ordain all things, to put them in their befitting place1. (St. Augustine) “Praise the Lord, O Jerusalem, Praise your God, O Zion”. ‘Jerusalem’ is (the vision of peace). Wherever there is meditation in God, praise Him. Glorify the Lord, O church, for you started to believe in Him, and to acquire peace; to behold peace; For ‘Jerusalem’ is (the vision of peace). 1 Homilies on Ps., homily 57. https://coptic-treasures.com/ 264 Truly enjoying of knowledge, and the stronghold of meditation, I say: “Praise the Lord, O my soul1”. (St. Jerome) “For He has strengthened the bars of your gates, He has blessed your children within you” (13) In verses 13 and 14, the psalmist presents to us four blessings enjoyed by Jerusalem through its rebuilding; and by our souls, being the city of God: 1- Security of the city (13), through strengthening the bars of its gates against any invasion. Here is a reference to the believer’s care to sanctify his senses, praying to God to set guard on them, lest sin would crawl into the depths of his soul. 2- The inner happiness (13) for its inhabitants, through the blessing dwelling upon them. 3- The national peace (140) 4- Abundance and blessing on the crops (14). Being called to perform her main work after the return of the captives, namely, to praise the Lord with great joy, it is befitting of Jerusalem, to strengthen the bars of her gates. Why? To close the gates; as it was told in the parable of the wise virgins, who after entering into the wedding, the gates were closed before the foolish virgins. By closing the gates, on one aspect, evil would not be allowed to enter; and on another aspect, the bride would stay with her Groom, as though in the king’s secret place. Let our heavenly Groom enter into our hearts, His new Jerusalem, and let no sin would be allowed to crawl to where the Holy One is. Do not allow anyone to enter or exit; for we rejoice, and we fear the Lord. You alone, will be allowed to enter, for you are counted among the wise virgins who carry oil with them2. (St. Augustine) The prophet says: O, you inhabitants of Jerusalem, and Zion, Praise the Lord your God, for He strengthened the bars of your gates, so that no enemy can enter your city; and He blessed your people and children…. As to saying: “in your borders” (13), it means that their 1 On Ps. 147 (146). 2 On Ps. 147. https://coptic-treasures.com/ 265 increase will not be while they are scattered and sojourned, but within their borders, and in their land. That is where their security and peace will be. (Father Onesimus of Jerusalem) By saying: “He has strengthened the bars of your gates” (13), he means that He makes them secure, and un-conquerable1. By saying: “He has blessed your children within you” (13), he means that He gives growth, not to those scattered everywhere, but to those gathered together “within you2”. (St. John Chrysostom) “The Lord loves the gates of Zion more than all the dwellings of Jacob” (Psalm 87: 2)We already talked about “the prophets” as the gates of Zion … Let us now see what are the bars of those gates. The prophets are truly the ‘bars’ of the church, No body can enter into the church except through them. ‘Mercion’ rejected the Old Testament. Yet without it, we cannot enter into the New Testament. Let us, therefore, accept the prophets, and enter through them … The Lord Christ says: “All those who came before Me are thieves and robbers” (John 10: 8); Unless they are granted the privilege to be a “bar” in the gates of Zion3. (St. Jerome) “He makes peace in your borders, and fills you with the finest wheat” (14) God, in His love, “makes peace in your borders”. He makes the city secure. He, does not just give you blessings, but “fills you” with an abundance of the “finest” gifts – “the finest wheat”. He “increase your numbers”. He will perpetually give you rest from any more wars and disturbances; not only in the city, but among yourselves How could you all exult? Love peace, O brethren! … When the love of peace cry out in your hearts, your hearts will exult tremendously. 1 On Ps. 147. 2 Homilies on Ps., homily 57. 3 On Ps. 147 (146). https://coptic-treasures.com/ 266 Love peace, O children of the Kingdom; … O citizens of Jerusalem; … For “Jerusalem” means (the vision of peace). All those who love peace are happy to live in it. Its gates are opened to let them enter, then are closed, and their bars are strengthened.. That is what you long for, and love to have in your homes, work places, for your spouses, children, servants, and friends. You were crying out before, out of thirst for peace, and not out of being filled…. But there, (in heaven), will be the perfect righteousness, where there is the perfect peace1. (St. Augustine) The active will double up His crop, fill up his barns with all goods, and his inner storehouses with treasures. He will help the needy in the time of need; those who eat his bread will be satisfied with the finest wheat; and those who drink from his cup, will lack no joy. They will enjoy all his goods forever2. (St. John the Deliaty) “He fills you with the finest wheat: …. Does Jerusalem have the finest wheat? Answer O Jews! … If not, by necessity, you have to resort to the spiritual interpretation to understand the rest of this psalm. The word of God is an increasing riches; … It includes all gladness; … In it you will find whatever you need; as it was the case with the children of Israel when they ate the Manna in the wilderness. Everyone tasted the kind of food he likes to have, whether it is bread, meat fruit, or vegetable…. In the body of Christ, the word of the divine teaching, or the interpretation of the holy Scripture, We, likewise, will find the manna, according to our desire. If you are a saint, you will find in it spiritual refreshment.; and if you are wicked, you will find anguish in it3. “He makes peace in your borders”. He who is not in peace with his neighbor, in not within the borders of Israel4. (St. Jerome) Again, he instructs them here not to refer their blessed crop to the kind of soil or weather, but to the divine care1. الرسالة الحادیة والأربعون، 2 (ترجمة الرب سلیم دكاش الیسوعي) 1 2 Homilies on Ps., homily 57. 3 Homilies on Ps., homily 57. 4 On Ps. 147. https://coptic-treasures.com/ 267 (St. John Chrysostom) “He sends out His command to the earth; His word runs very swiftly” (15) By so saying, He confirms His love for all mankind. His exalted care embraces the whole earth, through sending His word, namely His commands, to run very swiftly to it. At the time of creation , according to father Onesimus of Jerusalem, God commanded men, , to reproduce and increase, which happened very swiftly. As to the recreation, the Lord commanded His disciples to “make disciples of all the nations, baptizing them in the name of the Father, of the Son, and of the Holy Spirit” (Matthew 28: 19). That command ran more very swiftly than the first command. The preaching of the gospel filled the whole world with the Christians, sons of the new Adam, born free of corruption, and granted the life not followed by the eternal death. Speaking of the evangelic preaching by the apostles, he hastens to add: “His word runs very swiftly”. The word was heard, and the teachings of the apostles reached every corner of the earth, east and west2. (St. Jerome) After saying: “Praise your God” (12); lest any foolish person may think that he only means “God of the Jews”, after saying: “He sends out His command to the earth”, he hasten to add: “His word runs very swiftly”, to show that God’s care is not only for the Jews or for the city of Jerusalem, but extends to the whole world3. (St. John Chrysostom) “He gives snow like wool; He scatters the frost like ashes” (16) Having come down to the earth incarnate, the Word of God gathered together the whole mankind, to set out of them His body, namely the (catholic) church, and made it a garment, white as snow, as it happened on the day of His transfiguration (Matthew 17: 2). “He presented her to Himself a glorious church, not having spot or wrinkle” (Ephesians 5: 27). At the same time, He presents to humanity, that is sanctified in Him, a garment of righteousness to be clothed in. 1 Life of Moses, 186. 2 Homilies on Ps. Homily 57. 3 On Ps. 147. https://coptic-treasures.com/ 268 When men were non-believers, cold (in love), and slothful, He made for them a garment of wool. He let her (the church) be stretched on the cross, to be washed of defilement, purified by faith, and without any spot or wrinkle1. (St. Augustine) The word of God runs very swiftly, extends like snow, which, itself, is like wool. Cast out, O Lord, my defilement; … Take away from me, everything mean; … Grant Your snow, Your purity, to the minds of all Christians; Namely, let them be clothed with Your garment. Christ is our garment; if we intend to put it on, we have to be pure like snow2. (St. Jerome) As to “scattering the frost like ashes”; It is because ashes are connected to repentance and humility. According to St. Augustine, he who intends to learn and to encounter God, should confess that he is in darkness, as though in frost; and in need of repentance in the spirit of humility. In case man is called to learn about God, he is told: “Receive the truth”. And once he starts to desire to receive the truth, he finds himself helpless; as though in a kind of darkness, because of which he could not see. Do not wander in the frost, but follow faith. Seeking to see, and finding yourselves helpless, Repent your sins, so that frost in you will be scattered like ashes. Repent for having been opponents to God; and for following your evil ways. which made it difficult for you to see paradise. Then, frost in You will be scattered like ashes by God. You, yourselves, are still frost, and even ashes; for those who repent so testify, saying to God, as the righteous ‘Job’ did: “He has cast me into the mire, and I have become like dust and ashes” (See Job 30: 19 Vulgate). Talking to God, Abraham said: “I who am but dust and ashes, have taken it upon myself to speak to the Lord” (Genesis 18: 27). That is the humility of a repentant3. 1 On Ps. 147 (146). 2 Homilies on Ps. Homily 57. 3 On Ps. 147 (146). https://coptic-treasures.com/ 269 (St. Augustine) “He casts out His hail like morsels; Who can stand before His cold?” (17) After likening the church to the glorious garment of Christ, like snow, without spot or wrinkles; Here he likens the believers to ice, which is very solid, crystal-like, and would not melt as easily as snow. … Yet, despite its solidity, ice could turn into hail, like morsels of bread. As an example, St. Augustine presents to us St. Steven the martyr, who confronted his persecutors like crystal solid ice, and endured with joy to be stoned even to death1. “Who can stand before His cold?”. It is written that in the last days, the love of many would cool off …I wish God will not allow cold to crawl into our hearts; For we would not commit any sin until our love gets cold. The apostle says: “Be fervent in spirit. Our God is a consuming fire“;. … Our God is a fire to consume the cold of the devil. By nature, the dead is cold; and by nature, the living is warm. … In case someone gets cold, and spiritually dead, God sends His word to him to melt his (cold) 2. (St. Jerome) “He sends out His word and melts them; He causes His wind to blow, and the waters flow” (18) “He sends out His word and melts them”. I wish we, the snow, the ice, and the hail, would not despair. Out of snow, as of wool, he makes a garment. And out of solid ice, He brings forth security through repentance. He also calls those who, for a long time, were as solid as ice, through pride; They would not be solid before the mercy of God, who: ”sends out His word and melts them”. As an example, let us hear the apostle Paul: saying: “I was formerly a blasphemer, a persecutor, and an insolent man” (I Timothy 1: 13). But, in order that the ice would not despair, God caused it to melt: “For this reason I obtained mercy, that in me first, Jesus Christ might show all longsuffering, as a pattern to those who are going to believe on Him for everlasting life” (1 Timothy 1: 16). Through Paul, God sent out His word to the Gentiles, to melt their ice. 1 On Ps. 147 (146). 2 Homilies on Ps. Homily 57. https://coptic-treasures.com/ 270 “He causes His wind to blow, and the waters flow”. … The snow and ice melted and turned into water that flowed… “Everyone who thirsts, come to the waters”(Isaiah 55: 1). While being solid like ice, Saul persecuted Steven even to death. Now, turning into (Paul), he calls the Gentiles to come to the Fountain of living water (Christ) 1. (St, Augustine) Here, the psalmist presents the power of God, the un-opposable, and with no limits, to produce things out of non-existence; and to change them to realize His will. He sometimes changes the things themselves; and other times, He moves them to do different jobs, which may be contradictory .to the first. That is what He did to the furnace into which the three saintly young men were cast; when its fire turned into pleasant dew (Daniel 3) Andwhen He turned the sea into dry land, on which the children of Israel walked to safety. And when He let the solid ground under the feet of Abiram, Dathan, and those who followed them, swallow them like the water of the sea (Numbers 16). And When He let the solid wooden rod of Aaron, sprout, put forth buds, produce blossoms and yield ripe almonds (Number 17) And when He made the dumb donkey of Balaam, rebuke her master, and talk more sense to him than any rational human being. And when He let the lions show the prophet Daniel more compassion than any sheep could show. Although It kept its vicious nature, yet it changed its behavior2. (St. John Chrysostom) 7- PRAISE AND THE ENJOYMENT OF THE DIVINE COMMANDMENT: “He declares His word (His righteousness) to Jacob, His statutes and His judgments to Israel” (19) What is “righteousness”? And what are the “judgments”? … What humanity suffered -- as previously stated – when it was snow, hail, and ice, was because of its pride and haughtiness against God. 1 On Ps. 147 (146). 2 On Ps. 147. https://coptic-treasures.com/ 271 Let us go back to the origin of our fall, to see the blessed David say in psalm 119: “Before I was afflicted I went astray” (Psalm 119: 67); and to see him say as well: “It is good for me that I have been afflicted, that I may learn Your statutes” (Psalm 119: 71). Such righteousness, Jacob learned, who wrestled with God Himself, who came to him as an angel; when he managed to hold fast to God with a great effort. … God allowed to be held, out of mercy, and not out of weakness…. Jacob wrestled and prevailed; And when he saw as though he prevailed, he asked God to bless him (Genesis 32: 24), etc.). I wish man strive to hold fast to God as Jacob did….. Those were the judgments declared by God to Jacob and Israel1. (St. Augustine) “He has not dealt thus with any nation; And as for His judgments, they have not known them. Praise the Lord!” (20) According to St. Augustine, our Lord Jesus Christ declared Himself to Saul of Tarsus who was as solid as ice; And melting him down, he (as Paul) preached to the solid ice, namely to the Gentiles, to let them melt as he did. And according to St. John Chrysostom2, the psalmist started His psalm by talking about God’s gifts to His people, then moved to His care for the world as a whole, being a lover of all mankind. Now, he goes back to talk about God’s care for His own people. Then St. John Chrysostom3 presents a symbolic spiritual interpretation of this psalm, looking at Jerusalem as a symbol of the Higher Jerusalem; and to Zion as a symbol of the church of the New Covenant. Notice how the psalmist goes back again, from dealing with the general issues, to talk about the privileges given to the Jews, in an attempt to exhort them to have a greater zeal. After starting the psalm by talking about the material things that were for the benefit of their bodies, for their security, prosperity, and peace; he now, raises his talk to a higher level, referring to giving them the law as a personal privilege, to draw them away from evil, to lead them to virtue, and to enlighten their minds. 1 On Ps. 147 (146). 2 On Ps. 147. 3 On Ps. 147. https://coptic-treasures.com/ 272 That is why, talking about each of these aspects, the psalmist David, quoting the words of the prophet Moses: “What great nation is there that has God near to it, as the Lord our God is near to us?” (Deuteronomy 4: 7); he says: “The Lord executes righteousness and justice for all who are oppressed. He made known His ways to Moses; His acts to the children of Israel” (Psalm 103: 6, 7) 1. (St. John Chrysostom) 1 On Ps. 147. https://coptic-treasures.com/ 273 AN INSPIRATION FROM PSALM 147 LET ME PRAISE YOU WITH MY WHOLE BEING Fill my life with heavenly joy; Let me experience the sweetness of praise; My tongue shouts loud for You; My heart, emotions, and all my senses sing for You; I sing with my tongue and lips; And with all my body organs and energies; As is befitting of every organ; To testify to Your majesty, and to experience the fellowship with You; My whole being turns into a harp; On which, Your Holy Spirit plays a song of love; I sing to You by my voice, as well as by my silence, and by my work. Praise grants me two wings; By which my soul flies as though to heaven; By praise, I enjoy Your love, and that of my brethren; I experience the deposit of heaven, and the fellowship with the heavenlies; By singing praise, my souls isolates herself from the love of temporal things And sets forth free, to enjoy the heavenlies. Grant me the life of the true inner praise; To be qualified to have Jerusalem built in me; Set Your kingdom in my heart; And enlighten my eyes to behold Your glory. By praise and thanksgiving I show You my wounds; Which are the product of my evil will; The fruit of my slothfulness and sins; You are the good Samaritan; Who bandage the wounds of my soul; And fix my broken bones. Our hearts rejoice when we watch the stars in the darkness of the night; And You, O my God, find pleasure in seeing Your believers as shining stars; Grant us by praise to glitter, in the night of afflictions; https://coptic-treasures.com/ 274 Let the darkness of the night become darker, that the splendor of Your children may increase; To count them as stars known to You; You give each of us a name that You cherish; The darkness of sin will not be able to spoil Your splendor shining in our depths; Your grace sets out of us stars, that no darkness of vain could hide. My soul praises You, O Mighty Goodness, Amid the afflictions, You comfort my soul; You turn my bitterness into exalted sweetness; My depths silently anticipates; For You are God of the impossibilities; Your greatness has no limit. Grant me the spirit of meekness, to trust in You; Lifting my depths up to You, they rejoice in Your works; I knock on Your door; and You grant me understanding of Your wisdom, and peace for my heart; You hold my hand, and carry me on Your shoulders; You come down to carry me to Your heaven. You are my true weapon; You are the Grantor of conquest in every battle; Grant me not to trust in my human strength; Nor boast of vain possibilities; Hiding in You in the time of affliction; I feel secure, and my soul exults by You; In Your divine bosoms, my soul finds comfort, and praises You; By the spirit of piety, I fear and love You; I do not want to bring You grief You by my sins; Yet, in case I fall, I trust in Your mercies; Praise will never cease in my depths; For You find no pleasure in my perdition, but in my return to You. By Your mercies, You have chosen me to be among Your own; You set Your city in me; A city exultant by You; Her foremost work is to praise You; And her law is the true peace; Peace between the soul and the body, being both led by Your Holy Spirit. Harmony between the mind and the emotion; and between the mind and the behavior; Peace with God and men. https://coptic-treasures.com/ 275 Out of my depths, You set a new Jerusalem; namely the vision of God; I see You; and I meditate in You, and praise you; My soul longs and thirsts for You; Glorifying You, she seeks to have more recognition of You. Your dwelling in my soul, and being exultant by You, flood amazing blessings on me; Enjoying security, I do not fear the wars of the enemy; Enjoying peace, there will be no place for inner controversies; Experiencing happiness, I feel as the happiest being on earth; You turn my depths into a paradise bearing the fruits of Your Holy Spirit. Your entry turned my depths into a joyful wedding. Come and dwell, O my Savior, in my depths; Take my defilementaway from me; Grant me to wear the garment of Your righteousness; By Your presence, I discover that I have been in ice-like darkness; I need repentance with the spirit of humility; I perceive that, although I am as solid as ice; Yet, Your word can melt it; Your dwelling inside me, floods my inside with the water of Your grace; Your presence inside me, moves everything for the edification of my soul; Praise be to You, O You who truly love me.
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