Life on the Mountain Peaks It seems normal indeed that this psalm follows the previous one, psalm 14. The previous psalm reveals the trails of the wicked one; but this psalm reveals the characteristics of the righteous man. The psalm, together with psalm 24, David the prophet may have been inspired by them during the transportation of the covenant ark to his city. David failed in transferring the ark the first time, for he did not assign this to the Levites according to the law. But in the second attempt, he was not only careful to assign this job to the Levites whom the Lord has chosen to carry it (1Chron. 15: 2) but he also planned it that the ark would be entrusted to the man whom the Lord has blessed his house, when the ark was in his house; for Obadiah Edom and his many sons worked and served in the Lord’s house (1Chron. 26: 8, 12). This psalm is considered a praise that reveals the characteristics of the true believer, that the Lord is pleased to appoint in serving Him in His spiritual house, that is in His church. The psalm might be expressing David’s deep thoughts when he was in exile, where eh was deprived of any worship in the Lord’s house. The psalm has a link to (Isaiah 33: 14-16), and St. James’ epistle might be considered a commentary on this psalm and an interpretation of it. This psalm was a section of the festival psalms at the temple door. The temple was God’s house which could not be entered unless at certain times and on special conditions. The visitor who when to these holy sites had to take permission from the appointed priest whenever he wished to get in. He would ask “Lord, who may abide in Your tabernacle? Who may dwell in Your holy hill?” (Ps. 15: 1) The house guard then answers him, giving him the conditions or qualities required for entering. The civilian visitor asks, and the priest answers, not by offering a list of outer ritual commitments, but rather by commitments regarding the conscience inspection. This psalm contains the passage read when entering the Lord’s house to share in the liturgy service: it is like a repentance prayer and self cross examination before sharing in the Eucharist liturgy. Mowinckel thinks this psalm is a part of the liturgy concerning God’s celebration, Jehovah’s feast1. Some fathers called this psalm ‘Jacob’s ladder’, that is climbed by the righteous person so as to reach God. Some believe the usage of the word ‘tent’ to refer the settled place of the ark of the covenant, shows that his psalm could not have been possibly set after David’s rule, or the beginning of Solomon’s rule’ for after this time the word ‘tabernacle’ has been used, or any other word other than ‘the tent’. Also, the psalm could not have been possibly written before King David, because the ark was not yet transported to mount Zion2. Psalm 14 This psalm is psalm 14 according to the seventieth translation. St. Jerome comments on this number saying, “we read in Exodus 12: 6 that on the fourteenth day a 1 A new Catholic Comm. 447. 2 Plumer, p. 199. https://coptic-treasures.com/ 32 lam sacrifice is offered; on the fourteenth day, when full moon, and when its beams and light is at its utmost. You can see Christ not offering Himself a sacrifice except it be by His perfect light and fulfillment. On the fourteenth day the oblation is offered by your means. This is why the prophet is amazed and he asks, ‘Lord, who may abide in Your tabernacle1?’ It is as if, if we wish to be blessed with Christ’s redeeming sacrifice, it is appropriate for us to receive His divine light in our depths. Then we shall become as if we are in the fourteenth day, as a full moon lit with the Sun of Righteousness. It is then that we enter His house and be blessed with the mystery of His holy tabernacle. With true repentance in being worthy of the blood, the Holy Spirit of God takes us to the divine holies. We then participate in the Eucharist liturgy with a joyful soul, enlightened by the Holy Spirit. This is why, before the partaking of the holy mysteries, the priest cries out, saying “The holies for the holy saints”. When the entire congregation feels the need for God’s holy work to sanctify them, they answer “One is the Holy Father, One is the Holy Son, One is the Holy Spirit”. The General Frame 1. God’s guest 1 2. The Characteristics of God’s guests 2-5 1. God’s Guest “Lord, who may abide in Your tabernacle? Who may dwell in Your holy hill?” (Ps. 15: 1). The psalmist asked, “Lord, you are the Holy One who dwells in the heavens. Who could draw near to your dwelling, or have partnership with You? Heaven is not pure in your eyes, and your angels are attributed with stupidity, then how can man, who is liable to death to draw close to your divine glory? By means of the divine covenant and His constant promises, David the prophet realized that he who becomes a guest at God’s place, when he enters the holy place, is protected from his persecutors by means of God’s peace (Ps. 27: 4; 61: 3). He is blessed with God’s salvation and His blessings through the partnership with God that He blesses His church with. Indeed, it is expected that those who enter God’s house they would obtain the highest amount of justice, and the finest degree of goodness. This is in contrast with the foolish ones, about who the previous psalm spoke of. These are the ones who are stupid in their thinking, their words and their deeds. The Lord’s dwelling place was his tent on mount Zion in David’s time. It is a new place prepared by the prophet king, and not the tent that was used in the wilderness and remained in Gibeon. As for the holy mountain, or the mountain of his holies, this is Zion’s mount in Jerusalem, the symbol of the new covenant church. The psalmist believes that he who is not prepared for the heavenly and glorious church in the age to come is not worthy of the spiritual membership in the church here on earth. He who will not participate in the partnership of life eternal, he is a stranger even to God’s kingdom here. This is why he asks, “Who will be a true member in Your holy church, and will not be cast out of it? Who will enter Your eternal and glorious dwelling place?”. 1 Hom. 5. https://coptic-treasures.com/ 33 ‘Lord, who may abide in Your tabernacle? Who may dwell in Your holy hill?’ To me, I think the tabernacle is the church in this world. The churches that we see today these are the tabernacles, because we are so journers in this world. We are not in one constant place of origin; rather, we are like someone about to immigrate to another place. In this world, as we see, will pass away (Matt. 24: 35) and heaven and earth will pass away, ‘how much more so will the rocks be with which the visible churches have been built? Therefore, these churches are tents or tabernacles; we leave them and depart to the holy mount of God. What is God’s holy mount? In Ezekiel it mentions the opponent against the king of Tyre “therefore I cast you as a profane thing out of the mountain of God” (Ez. 28: 16). Since we keep moving from the tents to the mountain, it appropriate for us to come to know those who immigrate to it1. St. Jerome ‘Lord, who may abide in your tabernacle?’ If the real meaning for the word ‘tent’ is taken, it is something that concerns the war. This is why the soldiers are called ‘the followers of the people in tents’, for these have their tents shared together. This meaning is appropriate to the words ‘who may abide’ (temporarily) because we fight Satan for a while, then we need a tent in which to test and refresh. ‘Who may dwell in your holy hill?’ This refers immediately to the eternal dwelling itself (2Cor. 5: 1, 2) which is understood for the word ‘mountain’, which is the peak of Christ’s love in eternal life. St. Augustine ‘to sojourn temporarily’ means ‘to live as a stranger’, as with Abraham in the land of Canaan (Gen. 15: 3), and also as Israel’s way in the land of Egypt (Exodus 23: 2). The word ‘dwell’ is derived from and old Hebrew word that concerns living in tents, a symbol of shelter, easy to set up when the family is in a state of traveling. This word is used later on for God’s dwelling place. God is able to move forward before His people, as happned in the bondage days (Ez. 10: 18-19, 22-25). God is also able to appear to the prophets in an estranged country (Ez. 1: 1; Isaiah 40: 1-11) 2. The aim of this psalm is to clarify the strong inseparable link between God’s worshiping in His dwelling place, and our testimony of it in our practical life. He who manifests his righteousness not only in the assembly worship, but also in his life, he deserves priority in God’s house3. Therefore, the question has its particular weight that is posed at an awesome moment. The answer in its positive aspect came in verses 2 and 4. The negative aspect comes in verses 3 and 5. 2. The Characteristics of God’s Guests The question spring up from a heart that is eager to depart to God’s house and settle in it, so as to be blessed in the fellowship with God, and rest in the Fatherly embrace. Thus there is no one who could offer the answer other than the Holy Spirit of 1 Hom. 5. 2 Stuhlmueller, p. 113. 3 Plumer, p. 200. https://coptic-treasures.com/ 34 God. He declared the characteristics of God’s guest, or the one who whishes to enjoy eternally God’s divine presence. The answer came as a simple as could be, but it is quite impossible to the corrupt human nature. It is as if the psalm declares indirectly that the divine fellowship needs God’s intervention so we be clothed in Christ’s righteousness. Thus we shall sit in His banquet, and be blessed with the bride’s garment and found to be sitting in the King’s heavenly assembly. We need the free and rich grace of God that is granted by faith to him who struggles lawfully. 1. Blamelessly The answer came as general in the beginning (Ps. 15: 2), then in more details (2- 5). The synonym for the word ‘blameless’ is the negative aspect of the Hebrew word “tamim’, which applies to ‘everything’, all the heart and its peace. He who serves God has to behave loyally, keeping himself undefiled in the world. The synonym for ‘blameless’ is used in the Old Testament regarding the lams offered as sacrifice, and that were a symbol of God’s lamb who is blameless. In this same way, if we wish to be acceptable worshipers to God, we have to unite with the Lord Jesus. We have to be like Him, perfect people flawless, straightforward…etc. We have to offer our straightforward lives as a daily sacrifice. ‘The one who behaves blamelessly, and does justice’ this is mentioned in psalm 118. Also (Ps. 119: 1) “Blessed are the unified in the way”. In this our psalm he says ‘He who walks uprightly’. The one who walks is ‘on the road!’ Understand what He commands us to do. The Holy Spirit did not say ‘he who has reached the end sinfully’. He rather says ‘he who is on the road, and is undefiled1’. St. Jerome At this point St. Jerome clarifies that though the undefiled life is essential, yet the need is not for us to reach the end of the road, but rather to walk struggling in the Lord’s Spirit. in other words, we may fall, but being worthy of the blood, we are washed and with the Holy Spirit we obtain forgiveness. By the partaking of the divine mysteries we are firm in Christ’s righteousness. In this way, we go ahead on the road day by day without any despair. But you are on the road that is, in Christ Jesus. Let is live by His Spirit, and follow his righteousness. If we are weakened, let us cry out to Him and he will sanctify us anew. 2. The positive aspect of life of Righteousness: St. Jerome says, “Someone may say, I am sinless, I make no evil. It is insufficient to stop doing any evil, unless we make righteousness as well”. “He who walks uprightly, And works righteousness” (Ps. 15: 2). Justice has no other brother, or father, or mother; it only knows the truth, and has no partiality. Righteousness follows God’s example, and does not covet what belongs to other, and finds no pleasure in others’ difficulties, for this is just2. St. Jerome 1 Hom. 5. 2 Hom. 5. https://coptic-treasures.com/ 35 3. “And speaks the truth in his heart” (Ps. 15: 2). There is some harmony between the tongue that speaks, and the heart. The conversation will be similar to an honest show, with what goes inside the heart, such as the hidden feelings. The word ‘the truth’ here means what is sure and truthful, and only what is correct. The Lord Jesus is the Truth. To speak in truth means to witness to the Lord Jesus who dwells in our hearts. It is not by mere words, but also by the thoughts, the feelings, the intentions, the deeds and the attitude. St. Augustine says, “it is not enough to speak the truth, unless the truth also lives in your heart”. The words about speaking the truth came after the speech of the blameless life and the righteous attitude, because the wicked attitude usually makes lie as a covering up for evil. This is what happened to Jehezi who ran after Namaan the Syrian asking for silver and clothes. When Elijah the prophet asked him, he denied (2Kings 5: 25) and he did not tell the truth. Indeed (Prov. 10: 9) “He who walks with integrity walks securely”. 4. He loves his neighbor The psalm makes clear to the very maximum the strong relation between the faith in God, and the deeds of mercy, or the love towards the close ones. The real believer makes no evil to his neighbor, and he gives him no loan with interest, and does not betray him. He rather honors generously those who fear the Lord. The psalmist here does not give a following description of the sins that could be committed against a neighbor. He only widens the range of what is mentioned in (Prov. 10: 12) “Hatred stirs up strife, but love covers all sins”. St. Augustine says, “The word ‘neighbor’ has to include every human being. St. Jerome says, “All humans are our neighbors…all of us are relatives…all humans towards all humans, for we all have one Fathr”. “He who does not backbite with his tongue, Nor does evil to his neighbor, Nor does he take up a reproach against his friend” (Ps. 15: 3). It is appropriate for God’s true worshiper that he has no insolent tongue, and does not use it in back biting. An atheist said, “the backbiter is the most fearful of all savage beasts1”. The true believer, who knows that man’s reputation is more precious than all the treasures of the world (Prov. 22: 1) he realizes there is no worse harm than that of scandalizing a man’s reputation. 5. His scorn of the strong wicked ones, and his honor to those who fear the Lord: “In whose eyes a vile person is despised, But he honors those who fear the Lord” (Ps. 15: 4). He who fears the Lord praises Him, and thus God glorifies him, and He also asks other to glorify him! This is what urges God’s church to honor and to give praise to the Lord’s saints, for she glorifies God’s grace that works in them. The church also focuses on the Savior who lives in them. The fear of the Lord surpasses everything else; fear the Lord and keep His commandments, because is the entire man2. St. John Chrysostom 1 Plumer, p.205. 2 In 1 Cor. Hom. 29: 5. https://coptic-treasures.com/ 36 Even if he were an emperor, a governor, a bishop or a priest, whoever this man may be – if he is a doer of evil he will be as nothing in the eyes of the saint. But if he sees someone fearing God, then he honors him even if he is beggar in bad need1. St. Jerome 6. “He who swears to his own hurt and does not change” (Ps. 15: 4) . He proves his faithfulness to them. “He who swears to his neighbor and does not betray him”. In the New Testament, the believers are asked not to swear at all. Rather, their word is counted as a covenant or an oath, for they behave in the Spirit or Truth, and carry their Christ inside them. they say the word and fulfill it in the lord without any betrayal or deceit on their part. 7. “He who does not put out his money at usury, Nor does he take a bribe against the innocent” (Ps. 15: 5). Usury was and still is a detested matter to God and people. The idea of usury here means when a rich man lends a poor one for his great need or for being in a trap. The rich one exploits his need and imposes on him high interest. This is why it is said, (Ex. 22: 25) “if you lend money to any of My people who poor among you, you shall not be like a money lender to him, you shall not charge him interest”. (Lev. 25: 35, 36) “if one of you brethren becomes poor, and falls into poverty among you, then you shall help him, like a stranger or a sojourner, that he may live with you. Take no usury or interest from him, but fear your God, that your brother may live with you”. This concept is totally different than lending commercial or industrial institutions, not for their need; but rather for work and gain. This is a working company and not lending when in need. Some fathers think using God’s words not as an inward treasure that the soul is blessed with in its fellowship with God and sanctifying the heart, and supporting man in his thoughts, his words and deeds; rather for boosting of it in hypocrisy before others, and lending money for usury; in that case he is harvesting the vain glory and people’s praise as a temporary interest. ‘He does not give his money in usury’, this is he who scorns God’s words for his love of people’s praise. It has been said, (Ps. 12: 6) “the words of the Lord are pure words, like silver tried in a furnace of earth, purified seven times”. Such a one offers his money for interest, and thus he deserves to be punished2. Father Nestorios Do not lend your money with interest. If a Christian has money it is an obligation he gives it to someone in need, and he should not expect it to be given back to him, or at least, he is to take back only the amount of money he lent. In this way of dealing he will gather something not to be taken lightly – it is the eternal inheritance. If he acts differently, he rather cheats and give no support; for is there anything more cruel than to offer your money to someone so badly in need, and then take it back doubly? If the borrower is unable to repay what you have given him, then how can he repay you doubly3? 1 Hom. 5. 2 Cassian: Conf. 14: 17. 3 Ep. 19 to vigilius, 4. https://coptic-treasures.com/ 37 St. Ambrosios In such a way, it is befitting the ones who wish to live eternally in God’s house, not to give their money in usury and not to be bribed on account of the innocent. Rather, let his heart be filled with love and justice. In this way what the psalmist concluded his psalm with will be fulfilled, “He who does these things shall never be moved”. https://coptic-treasures.com/ 38 prayer Lord, open the door of your house before my face, And make my heart a dwelling place for You, So I be blessed by living in Your embrace eternally! Who can dwell in Your holy house? Grant me Yourself in righteousness, in justice, in love So I be clothed in the wedding garment and live with You! Your Word is my silver and my treasure Grant me that I possess it inside me, Let me not lent it in vain glory as a lost usury!
Welcome