God Declares Himself A writing opportunity David may have been contemplating the beauty of the heavens at dusk, when he was inspired to write this psalm. Some scholars think the psalm includes two separate praises1 (1-6) and (7-14). Others, though, think the psalm is one inclusive unit. The psalm shows God’s declaration of Himself in presenting three books for the culture and knowledge of His children. These books are the creation, the Holy Bible, and the daily experience or God’s dealings with us every day. The creation declares God’s power and His glory. As for His Word, it informs us of God’s loving salvation for the sake of sanctifying us, that is, it declares His holiness. By means of our daily experience, we discover the personal relationship between God and every member in the church that is fulfilled through His divine grace. This psalm is praise-giving to the God of the universe (Ps. 19: 1-6) who manifests the reverberation of His mysterious word and the glory of His divinity in heaven and on earth. The psalm praises the Lord Jehovah, who has a unique relationship with His people that enlivens every aspect of their existence and overflows them with splendor, for they are His one church (7-11) and are members in it (12-14). Stuhlmueller says that psalm 19 implies a spiritual optimism, and a strong universal trend: 1. It implies a special appreciation of the universe in its totality; our world is infiltrated with God’s glory. 2. The mystery of the universe is not to be interpreted or applied only on our daily life through the natural laws, for it is essential that His mystery is not to be lost or diminished with the precession of life. The psalm asks us to keep the faith mystery in all of our teaching and our interpretation of the universe. 3. There should be an echo or an interaction between the universe liturgy and the temple liturgy, as if nature has its testimony of God’s work that is inseparable from our church worship. 4. Sin is not always the outcome of an evil intention. But it could overshadow even the values and goodness in man’s conscience who is oversensitive2. The General Frame 1. The Declaration in the Creation 1-6 2. The Declaration of the Holy Bible 7-11 3. The Declaration of the Daily Life 12-14 1. The Declaration in the Creation God’s amazing creation implies a testimony of Him as the Creator. St. Paul says “Even since the creation of the world His eternal power and divine nature, invisible though they are, have been understood and seen through the things He has made” (Rom. 1: 20). The creation is the first witness of God to mankind, it is His own creation. It is the language understood by a child, and is delights the philosopher and the scientist. There is 1 Sabourin: The psalms, Vol. 1, p. 185. 2 C. Stuhlmueller: Psalms, p. 137. https://coptic-treasures.com/ 96 no poetic material that implies proof against atheism more overwhelming and better than what is mentioned in this psalm. On Napoleon’s return from Egypt through the Mediterranean he heard one of his officers speaking in words of atheism. Then Napoleon pointed to the stars, and said ‘Who has made all of this?’ and there was no answer for atheism to give1. God’s work in the creation testifies of God, not only because of his almightiness and his entire wisdom, but also for being the Father who takes care of little and big things. It is said that our God has produced two books: the book of creation in which we read the Creator’s power and his divinity, and also of the Holy Book that informs us of God’s will2. The greatest fear in the first ages was that man, in his weakness might think of nature as a god, for he did not know how to control it. But nowadays, man thinks he is able to do so, and thus he makes himself a god. But the psalmist realizes clearly God’s power and his wisdom over nature3. Verses 1-6 are the ‘Psalm of Nature’. It s similar to psalm 8 with a greater focus on showing God’s manifested in creation. In Ps. 8, the reaction in the author’s thoughts is implied more so in the relationship between the Creator and his creation. As for (Ps. 19: 1-6), it has focused more on God’s declaration in His creation. All of the creation is in God’s service. Its duty is to give praise by thanksgiving to God, and it has to be a device for proclaiming Him. The heavens, the snow, day and night – all of these are witnesses that were given the power to speak of the divine majesty, and the overwhelming work of the Creator; for the master is known through his work4. God, by means of His Word, gave the universe its planning and its provision, so that mankind may come to know Him in some way or another by means of His work, since He is by His nature is invisible. The artist is usually known by his works even if not seen by anyone5. Pope Athanasius the Apostolic The heavens may keep silent, but contemplating it produces a sound louder than that of the trumpet. This contemplation educates us not by ear-listening, but rather by using the eye. This latter one offers knowledge that is of more assurance and accuracy than the former one6. St. John Chrysostom ‘God’ is not mentioned in this part except once. The name ‘El’, meaning the Almighty, has been used for it is God’s name as the Creator. But in the following parts of the psalm, in which God declares Himself through His Word and our daily experience, the psalmist uses the name ‘Jehovah’ the particular name for Him as God establishing a covenant. Gabelein rejected the theories stating there are writers for the five books of Moses, who used the name ‘Elohim’ for God, whereas others have used ‘Jehovah’. It is as if there are at least two writers for each book, or two different sources for the one 1 Plumer, p. 254. 2 Matthew Henry, Ps. 19. 3 Scripture Union: Bible Study Books, The Psalms, p. 18-19. 4 Weiser, p. 197-198. 5 Contra Gentes. 6 Concerning the Statues, 9: 4. https://coptic-treasures.com/ 97 book, one is Elohimy and the other is Jehovish. This provoked critics in the denial attempt that the writer of these books is Moses the prophet. Gabelein says “In the first chapter of the Holy Book that contains a historical documentation of the creation, God’s name ‘Elohim’ came in the plural form, whereas in the second chapter, where God is seen with man, His creation, the name ‘Jehovah’ was adde1. “The heavens declare the glory of God” (Ps. 19: 1), the heavens are the book through which the entire world could come to know God. The science of astronomy reveals some of the marvels in heaven that are indescribable. The little that we know about the millions of stars and solar planets, reveal God’s majesty. It also provides us with joy, for God created the absolute universe for our sakes alone. We, who are the creation of dust, look up above towards the heavens, contemplating God’s work and give glory to Him. We do not live as animals do, looking downwards towards the ground. Do you not hear the heavens when it produces a sound by means of vision? That is, it speaks to us by means of our looking up to it; whereas the amazing system in everything speaks out more clearly than does a trumpet. Do you not see the hours of the day and night related to each other incessantly? The overwhelming system for winter, autumn, and other seasons, as an assured fact? How the seas are committed to their boundaries despite the waves and whirlpools? In this way, all matters are related systematically in marvelous beauty, proclaiming the Creator as loudly as could be2. St. John Chrysostom The wonderful harmony of the heavens proclaim the wisdom shining in the creation and it portrays beautifully God’s majestic glory through the visible matters3. St. Gregory, bishop of Nicus If the creation is that great, how much more so would be the majesty of the Creator be like? If the things made are so beautiful, how much more so would be the beauty of the great Engineer, the Maker of the universe be like4? Theodore, bishop of Korosh The psalm begins with the heavens; St. Augustine thinks the heavens are the missionaries and the apostle who change our earthly life to a heavenly one by the powr of the Holy Spirit. The firmament that proclaims His handwork is the heavenly life the faithful are blessed with. The heavens are the real and sanctified church where the heavenly Savior dwells. The church shares in the angelic hymns chanting, and in partnership with the heavenly ones. With her heavenly life, the church carries the strength of testimony for her Savior, that has a greater impact than any kind of argument. ‘The heavens are telling the glory of God’(ps. 19: 1). The saintly evangelists, in whom God dwells, just as in the heavens, declare our Lord’s glory, or maybe the glory the Son offered to the Father in His life on earth. The heavens are the saints who hover above the earth, carrying the Lord. 1 C. Stuhlmueller, p. 89. 2 In. Rom. Hom. 3. 3 Life of Moses, 168. 4 On Divine Providence, disc. 4: 3. https://coptic-treasures.com/ 98 “For we are what He has made us, created in Christ Jesus for good works” (Eph. 2: 10). Indeed, God has created us, and we did not make ourselves. We are not only humans, but we were also created righteous people, for we are as such. St. Augustine Isaiah the prophet says, “Lift up your eyes on high and see: who created these? He who brings out their host and numbers them, calling them all by name; because He is great in strength, mighty in power, not one is missing” (Is. 40: 26). If you doubt God’s care; ask earth and heaven; ask the sun and the moon; ask the senseless creatures and the plants; ask the rocks, the mountains, the hilltops and the sand dunes; ask the night and the day; for God’s care is clearer than the sun and its sunbeams. Everywhere you go, ask the wilderness and the inhabited places, on earth and in the seas. Wherever you go, you can hear a verbal testimony of this tremendous care1. St. John Chrysostom For real, the heavens with its beauty and majesty, and so many other things, you are overwhelmed when we look at them. We admire fervently the amazing Creator. As for the night and day, can they offer us the same thing? For sure they do not provide the same thing; but what they provide is not any less than what the heavens offer, such as the harmony and the accuracy that they follow systematically2. St. John Chrysostom “Day unto day utters speech, And night unto night reveals knowledge” (Ps. 19: 2). All the days and nights are sources that overflow with God’s glory. They declare God’s mercies and his renewed care to us in our life. They open our hearts in love that responds to God’s love. Thus we hear His divine voice to us, with a word that concerns us, and we are enlightened in our minds with spiritual knowledge. With every new day, when the Sun of righteousness shines, the believers speak new words that show their constant renewal, and their experience with the Holy Trinity. Their life becomes a spring of water, incessant overflowing of living water. Not a day passes without God showing a clear testimony of His power and His tenderness. Every day shares in providing new evidence of God’s fatherhood that is so tender to us. On our part, we testify of our Lord day and night, I mean in joy or hardship. We thank God for His gifts and we pray to Him in confidence when we are inflicted with hardship. Both day and night speak together of God’s love in our life. We may also say we praise our God day and night; for day is the symbol for work and night is a symbol for meditation on God. We praise Him with our struggle in his grace, and also in our meditation on His mysteries, even though work and meditation represent a one integrated life. St. Augustine thinks daytime refers to the spirituals, and nighttime refers to the physical. With live faith, God is glorified in both of them. “Day to day pours forth speech”,announced for the soul of the spiritual “wisdom of god is the variable in the perfection, and that the word was with god from thw beginning was god.(john1:1). العنایة الإلھیة للقدیس یوحنا الذھبي الفم، ترجمة مداد عایدة حنا بسطا، ص 1 .19 2 Concerning the Statues, 9: 5. https://coptic-treasures.com/ 99 “the night to night shows the note” This body that is prone to death that offers the faith to those who are unspiritual, it cries out to them as if they are standing from afar, away from the knowledge that follows the faith. St. Augustine “There is no speech, nor are there words; their voice is not heard; yet their voice goes out through all the earth and their words to the end of the world.” (Ps. 19:3-4) The church testifies of the gospel by her life more than she does by her words, for God’s Word dwells in our inner life and He speaks to others even when we are silent. By our sanctified life in Christ, we declare the joyful news through silence as much as by words. Every race and every tongue, hear the day and night declaration. One tongue differs from the other, but the nature is the same, and it offers the same lesson, by day as much as it is by night1. Theodore, Bishop of Korosh Who hasn’t heard the apostles’ voices preaching the faith in every tongue? St. Augustine At the time David was preaching the law from Dan to Beer Saby, nowadays, “Their voice has gone to all the earth.” (Rom. 10:18; Ps. 19:3) Thus the Gentiles came to worship Christ, and by Him they came to know God2. St. Athanasius the Alexandrian The apostles’ voice reached the entire world, and their words to the farthest end3. St. Jerome He was heard of in all the countries of the world, and they have come to believe in Him, as the prophet had previously said, “Their voice has gone to all the earth4.” St. John Chrysostom Whom did the nations of the world believe in, except it be in Christ who has actually come5? One more time David says in the psalms, “Come to me, O you cities of the Gentiles.” This is undoubtedly due to the apostles’ preaching that reached the entire world6. Give to the Lord glory and honor; give to the Lord sacrifices in His name; take sacrifices and enter His dwelling place You have a prophecy about the work of the apostles: How beautiful it is to have the preachers come heralding the Gospel of peace that brings the righteous news, and not the news of war or any bad news. “Their voice has gone out to all the earth, and their words to the ends of the world.” This means their words contained the law given from Zion, and God’s Word that sprung from Jerusalem, these have spread out, as was 1 On Divine Providence, disc. 4: 4. 2 De Sententia dionysii, 11. 3 Ep. 125: 11; 58: 3. 4 In 1 Tim. Hom., 9. 5 An answer to the Jews, 7. 6 Ibid 5. https://coptic-treasures.com/ 100 written, “Those who were afar from My righteousness, have become close to My righteousness and to the Truth1.” Tretilian the Scholar “In the heavens He has set a tent for the seer, which comes out like a bridegroom from his wedding canopy and like a strong man run s its course with joy.” (Ps. 19:5) In Hebrew as well as in Aramaic, the ‘sun’ is in the masculine form, and thus it is compared to the bridegroom. The Lord Jesus, the heavenly Groom, is the Sun of Righteousness who shines, and the healing is in His wings (Mal. 3). In the heart of heaven, the sun has set its tent, and seems to be walking as an overpowering king, in an open world procession. It shines in glory on the east and the west of the world. The sun is similar to a traveling king who sets up his tent but he soon uproots it and travels to another place. The sun shines with its beams and sends its heat to grant life. In this same way the Sun of Righteousness came to shine on His believers’ souls, in the east and west, to grant them enlightenment and spiritual warmth, and a perpetually renewed life. It is He who sets up His tent, his Church, in the sun, to be seen by everyone. St. Augustine Though the sun appeared in such a way, yet the believers appear even more gloriously. The sun shines to light the world with natural light; whereas they light the world in a different way, I mean they light it spiritually2. St. John Chrysostom Darkness in the Old Testament represents absolute sin and confusion. Therefore the sun, in particular, shared in pointing out God’s overcoming. However, the sun has no godly meaning; it is one of God’s creations about which He cares. In the psalm it is said, “It comes out as a bridegroom from his wedding canopy.” We have found and engaged a bride for him in our re-birth secretly. We who were like a maiden who committed adultery with atheists (Ez. 23:37). He has changed our nature to virginity that is incorruptible. The matrimonial rituals have not been fulfilled yet; the Church has been wedded to the Word. As St. John said, (John 3:29) “He who has the bride is the groom.” She has entered the circle of the secret marriage, and now the angels are awaiting the return of their King, who will lead the Church to this blessedness, befitting her nature3. St. Gregory, bishop of Niscus The Sun of Righteousness sends the warmth of His Holy Spirit to our hearts so He kindles them in divine love. It is appropriate for us to notice the psalmist seeing the heavenly Groom as an overpowering man, hurrying joyfully. He grants His believer the eternal joy, whereas He appears overpowering to the wicked evil ones who cannot encounter Him or see those who scare him. But as for the believers who unite with the Groom, these share Him His qualities. Their life becomes sweet indeed and joyful. At the same time they obtain strength and authority for overcoming the enemy, even death itself. In our worship, we 1 Against Marcion, 22. 2 In Eph., hom. 8. 3 Comm.. on Canticle, serm. 11. https://coptic-treasures.com/ 101 are blessed with our Groom who is closely linked to out inward lives, for we are united with Him, and at the same time we worship Him in fear. St. John Chrysostom says \when the behavior is blessed in being adopted by the Father; he is like the only Begotten Son. He sends forth spiritual beams in this world, by Christ who dwells in him. What has been said about the sun: “It comes out as a bridegroom from his wedding canopy,” we can rather say it now about the believers who send out beams of greater shine than the sun1. St. John Chrysostom They called out the Truth itself, concerning His ascension to the place He descended from, and that no one could ever run away from his just judgment2. St. Irianus Our Christ is the Sun of Righteousness; He sends forth the warmth of love and its beams in our hearts, so the ice melts our inward dryness, established by sin in our inward self. This does not concern God alone and people, but it also concerns our souls in their essence, and so we do not care about its growth, its glorification and its eternity. The love of many grows cold because of the increasing cold sin. These people become as cold as ice. However, when the warmth of divine mercy dwells in them, they melt3. Father Caesarius, the bishop of Arl The psalmist says “like a strong man runs its course with joy…like a bridegroom from his wedding canopy”. This points out two integrated aspects about the salvation work of the Lord Jesus. These are the joy and the strength. He is glad as a bridegroom is, who offers His life shed for the sake of the entire world, so He establishes with His loving beams His bride of every nation and tongue. This over-active joy is only the victory over the adversary and iniquity. He wages the war so that He leads His believers to an overcoming life. By being united to our groom, we embody the Spirit of joy together with that of triumph, for he establishes inside us an overwhelming paradise and a joyful kingdom. At the same time He places us as honest soldiers who never cease to resist Satan and his wicked deeds, by our using the Spirit’s weapons that give us authority to tread on serpents and scorpions and every hostile power of the enemy. 2. The Declaration of the Holy Bible Even though man is unable to live without the sun that God has created for man’s sake, and He even created the entire universe for his sake, yet man finds in God’s Word what is greater and more important. Nature speaks to man as a creature who occupies the most sublime position on earth. But as for God’s Word, this declares man’s position as God’s son. In the praise of the old law, the psalmist praises God Himself, the transfigured in the old law. The first three verses (7-9) are similar to a piece of liturgy. It praises God’s law for being a divine gift that enlightens and leads on. God’s Word is perfect, honest, straight-forward and chaste. 1 Hom. On St. John. 26: 1. 2 Adv. Haer. 4: 33: 13. 3 Sermon 101: 3. https://coptic-treasures.com/ 102 The psalmist gives six titles to God’s Word. He may be referring to the six working days: this may be appropriate to us in our daily struggle to be blessed with God’s Word as if with a new title, and in a new taste. God’s Word will never get old. As for the seventh day, that is, on the Sabbath or the day of rest, in it we encounter God’s Word Himself face to face in an unutterable way. The six titles for God’s Word mentioned in this psalm are: the Lord’s law, the Lord’s testimony, the Lord’s ordinances, the Lord’s commandment, the Lord’s reverence, and the Lord’s judgement. “The law of the Lord is perfect, reviving the soul; the decrees of the Lord are sure, making wise the simple.” (Ps. 19:7) St. Paul says “For we know that the law is spiritual; but I am of the flesh, sold into slavery under sin.” (Rom 7:14) God’s Word retrieves the soul, for it unfolds the sins and points to the way of being saved from it, by God’s free grace. From another aspect, it gives the simple believers wisdom from above. “and how from childhood you have known the sacred writings that are able to instruct you for salvation through faith in Christ Jesus.” (2 Tim 3:15). If we have become corrupted by sin, then there is no more in us, that is, in our bodies, anything righteous. As St. Paul the apostle says the Lord’s law or God’s Word is blameless. It carries the corrupt soul to the cross, so it takes of the redeeming blood, and thus it too becomes blameless. Behind the written Word, our Christ hides who is alone sinless. He is blameless, and we unite with Him by His Holy Spirit. We thus carry His qualities in us, and are counted in the Father’s eyes blameless, for He sees the image of His only begotten Son imprinted in our depths. St. Mark, the hermit, says that the Lord Jesus ‘God’s Word’ is hidden behind the commandment. He who enters the commandment with his active life, he only meets Christ Himself. God’s law is nothing other than the Lord Himself; it is He who came to fulfill the law, and not to controvert it (Matt. 5:17). St. Augustine The saints knew the soul is purified and the mind is enlightened by keeping the commandments1. Father Dorotheus of Gaza God’s will is proclaimed in the law so it teaches and saves. This is why the law is the foundation of firm confidence in God’s tender love. Thus we find the echo of the joyful assurance for God’s children in every phrase of the psalm. “The decrees of the Lord are sure, making wise the simple.” (Ps. 19:7). The Lord’s Word is true; it is called ‘the decrees of the Lord.’ It speaks of the bitterness of sin, and of God’s true promises of salvation, offered to the confident souls in the Lord. It is like the simple children’s trust in their parents, who lean on their parent’s chest as a rock of love, and are blessed with His divine and truthful promises. “The precepts of the Lord are right, rejoicing the heart; the commandment of the Lord is clear, enlightening the eyes.” (Ps. 19:8). 1 On Renouncation. https://coptic-treasures.com/ 103 The Lord’s Word is not commandments and prohibitions that cause bitterness to the soul. It is rather a sign of love between God and man, and brings inward joy. Notice how the psalmist begins with the soul’s return to God, retrieval of the soul, followed by the children’s teaching, and lastly, the heart’s joy. When the Word leads the soul, it retrieves it in repentance to the Father’s embrace. He thus learns as a little child how to trust in his father’s will. He rejoices inwardly by fulfilling his Father’s will in him. The joys of the world stop within limits at the lips, and for a short time. But as for the Lord’s joy, this shakes the inward soul’s depths. This is why he said ‘the heart rejoices.’ The Spirit’s comfort in man’s depths overflows when he finds that with God’s Word he has returned to the fatherly embrace. His nature from its roots has been changed, and he has become blessed with God’s mysteries through being united with Him. If sin has dimmed our inner vision, and God has seemed to us fearful and scary, and we run away from Him as did out first forefathers when they heard God’s voice walking in paradise, then God’s Word for salvation rejoice the heart, and takes away the fatal sorrow, and enlightens it with the Spirit of joy and hope. Thus we can see the Savior in God out Lord. The vision, therefore, is opened not to know righteousness and evil, but for realizing and experiencing the deposit to the new heavenly life and the eternal inheritance. This is why David the prophet chants saying, “the commandment of the Lord is clear, enlightening the eyes.” This means the commandment grants the eyes new distances when visualizing. It lifts up the eyes to heaven itself to see the invisible matters. “The fear of the Lord is pure, enduring forever; the ordinances of the Lord are true and righteous altogether.” (Ps. 19:9). David calls the Lord’s Word ‘the fear of the Lord’ or revering Him in awe. As we have previously said the fear of the Lord here does not mean the fear of slaves, but it is the spirit of righteousness. The divine Word of God carries us to be united with God in His Son, the incarnate Word. We thus obtain, in the baptismal water, the son ship to God; we obtain the reverence children have toward their tender and caring father, those who do not wish to hurt their father’s feelings. With fear and reverence, we are careful not to make a mistake. We stop committing sin by the work of divine grace. Thus we are formed in the eternal Word, and we become one with Him and by Him immortally. We therefore live with Him in His heavens forever. St. Clemendous the Alexandrian thinks fear keeps us from committing sin. As for love, it motivates us to practice righteousness spontaneously, as children who love their holy and righteous Father. Concerning those who are motivated in fear and are turned to the faith and righteousness, fear remains with them forever. Fear generates ceasing to do any evil. As for love, it urges on practicing righteousness by spontaneous building up, till the Lord’s words are heard, “I do not call you slaves, but loved ones.” At that point, man can approach prayer in confidence1. St. Clemendous the Alexandrian Lest fear is misunderstood, and someone might think God’s Word provokes fear in the soul that destroys any joy, or any commitment that makes the soul lose the feeling of human freedom, the psalmist thus pointed out the believer’s eagerness for the Word. He appreciates the Word and feels the sweetness, for he says, “More to be desired are 1 Stromata 7: 12. https://coptic-treasures.com/ 104 they than gold, even much fine gold, sweeter also than honey, and drippings of the honeycomb. Moreover by them is your servant warned; in keeping them there is great reward.” (Ps. 19:10-11) The divine Word that testifies of the Father’s care is not an obligation imposed on us. Rather, it is firstly ‘a heart’s desire’ the depths ask for; for it finds its true satisfaction there. It is the real riches, better than any gold or precious stones. It is sweeter than honey and drippings of the honeycomb. Besides all of this, there are tremendous rewards that are offered. These are eternal and are indescribable. They are more than any world riches or world pleasures and earthly values. When the believer is linked to God’s Word that is way better than gold and precious stones, he comes in his turn gold and precious stones tested by fire. He is kept as God’s hidden treasure. He loves God’s Word and His ordinances more than he loves himself or his temporal life. He prefers God’s will to his own personal one. “Sweeter also than honey and drippings of the honeycomb.”(ps19: 10). When the soul turns to be pure honey, free of any vain life-links, it awaits in expectation the blessings of the divine banquet. It becomes as a honeycomb, coated in this life as if in the wax cells of honey that fill it without her being wax her. In this, the soul needs the support of God’s hand that presses out, not to destroy, but to drip honey. God’s ordinances to such a soul would be sweeter than the soul’s own existence sweeter than honey and drippings of the honeycomb. St. Augustine Is there anything more glorious and more sublime than the divine knowledge? What can be sweeter and more joyful than the Lord’s words, which are sweeter than the drippings of the honeycomb and honey? The manna of God’s Word provides to your moth the taste you desire. However, if someone receives this in no faith, then he eats worms, for he hides it instead of eating it. Do you assume we go as far as thinking that God’s World becomes a ‘worm?’ I wish you do not get worried on hearing this, but listen to what the prophet says on behalf of God, “But I am a worm, and not human,” (Ps. 22:6) for He Himself has become a source to the perdition of some, since they refused to believe in Him whereas He has come to be the means of the resurrection of others. Thus He came to be the ‘manna,’ the sweet honey to the believers, and a ‘worm’ to the unbelievers1. Father Caesarius, Bishop of Arl He has previously spoken of God’s Word as being the fear of the Lord, the sweet and firm forever. It grants the soul Christ’s sweet perfume and eternal immortality by His active resurrection in us. Now he is speaking of the love that is inseparable from the fear of the Lord. The Word grants love which gives sweetness to the soul. Thus it loves God’s word more than her earthly life. When the word blends with the love, our passions are put out on the spot. We are thus cleansed from our sins. The words sweeter than honey concern, in that case, the Word2. 1 Sermon 102: 3, 6. 2 Paed. 1: 6. https://coptic-treasures.com/ 105 Sweet is the Word that gives us light. It is more precious than gold or precious stones, and sweeter than honey and the drippings of honeycomb. How can’t we desire it? for it enlightens the mind that has been buried in darkness, and it gives acute vision to the soul enlightened with it1. St. Clemendous the Alexandrian When someone sings the psalms and is only concerned with the sweet voices and the word arrangement, without paying attention to the meaning, it is only his ears that are delighted. But as for God’s Word, this does not penetrate his heart. It is as if he is chewing on pure wax, but does not taste the sweetness of honey in the least bit2. Father Caesarius, bishop of Arl Christ, God’s Word When we speak of the law or God’s Word, we have to appropriately realize that our Lord Jesus Christ is the eternal Word of God, the immortal Truth, who declares to us the divine mysteries. Accept Christ, accept the inward vision, accept your light so you can see God and people well. “The Word is sweet that gives us light. It is more precious than gold and precious stones, and is sweeter than honey and dripping of honeycomb3”. St. Clemendous the Alexandrian Christ’s words do not mean the words He said when it became man and embodied us. The Lord Jesus has spoken prior to this with Moses and the prophets4. Our Savior is God’s invisible image. If He is compared to us, we to whom He declared the Father, then this is the picture that brings us to knowing the Father. This is the knowledge only pertaining to the Son, and which pleased the Son to proclaim5. The Scholar Oreganus Do you love pleasure and thrill? Look up to the Lord’s commandments for, to the sensible person, it is sweeter than honey and the dripping of honeycomb6. St. Basilious the great 3. God’s Testimony in our Daily Experience (Ps. 19: 12-14) This section is merely prayer and lamentation. Because the psalmist came to know the divine law as the light, he has come to be more sensitive to sin, even that which springs up unintentionally or unwillingfully. Man then discovers with God’s Word the darkness inside him, the more the light, the clearer the dimness. The psalmist revealed the great reward to those who keep the commandments. But who can be justified before God? Who can flee the errors committed? Every day, we experience God as merciful Savior for all of our weakness, and the forgiver of iniquity. This is what the psalmist assures us of in saying. 1 Exhortation to the heathen, 11. 2 Sermon 75: 2. 3 Stromata 5: 12. 4 De Principiis, pref. 1. 5 Ibid, 1: 2: 6. 6 Ep. 8: 8. https://coptic-treasures.com/ 106 “Moreovoer by them in Your servant warned; in keeping them there is great reward. But who can detect their errors? Clear me from hidden faults. Keep back Your servant also from the insolent” (Ps. 19: 11, 12). St. Basilious the great speaks to us of the reward in keeping the Lord’s commandments. He says “There is a great reward to those who keep the commandments, a terrific reward, a crown of justice, a permanent dwelling place, an endless life, an unutterable joy, places that are incorruptible with the Father, the Son and the Holy Spirit, the true God in the heavens. It is a face to face encounter, harmony in the company of the angels, the fathers, the prophets, the apostle, the martyrs, the confessors and all those who please God since the beginning1. This is overwhelming glory that will be manifested in us as God’s children, who keep His commandments lovingly. But who can keep the commandment? We are weak and helpless when by ourselves. We are in need of the working experience of God’s love, daily performed to us. We, therefore, witness His tremendous forgiving grace for iniquities in our life, the psalmist says, “But who can detect their errors? Clear me from hidden faults. Keep back Your servant also forum the insolent” (Ps. 19: 12). It is as if he is saying, “You, O Lord, find in me the sins that have got lost in me. There are so many sins that secretly fight me as strangers, and kill my soul without my being aware of it, but Your mercies are all around me. My daily experience is to encounter my Savior, the Forgiver of sins with His redeeming blood. In such a way, the saints know that man’s righteousness is weak and incomplete, and so they keep asking for God’s mercies forever2. Father Theonas “Who is able to understand his sins? If you are able to see darkness, then you are able to understand sin. Now, when we repent our sins, it is at this moment that we are finally to be blessed with the Light. If man is cloaked with his sins, it is said that his eyes are dimmed, and his eyes are extremely blinded. He cannot see his sin, as the same situation with his physical eyes anything due to the bandage covering. St. Augustine Who can understand his own wrongdoing? Job presented good deeds and sacrifices for sin that are unknown. For job is well known for his extreme patience. Those sacrifices were rather for the sins of his own sons, assuming they may have committed iniquity and may have blasphemed against God in their hearts (Job. 1: 5). We also recall the very wise St. Paul when he writes “I am not aware of anything against myself, but I am not thereby acquitted. It is the Lord who judges me (1Cor. 4: 4)” 3. St. Cyril the Alexandrian “Do not let them have dominion over me. Then I shall be blameless and innocent of great transition” (Ps. 19: 13). Do not be scared if you are a Christian; do not be scared of anyone’s authority over you. But fear God constantly. Be afraid of the evil inside you. Rather, it is of your own making God has created for yourself an evil master in your own heart. Indeed, you 1 On Ascetical Discipline. 2 Cassian: Conf. 23: 17. 3 Comm.. on Luke, Hom. 76. https://coptic-treasures.com/ 107 have become worthy in yielding to evil. You are equipped to yield to the master you have created for yourself, since you have refused to yield to Him who has created you. “Then I shall be blameless and innocent of great transgression”. What transgression is this? Surely it is pride. There is no greater and more dangerous sin that separates man from God, for transgression has begun in man by means of pride. Because if I am not justified from the great sin, my words would be admired by mankind, but not in your sight, O God. An arrogant soul wishes to shine in man’s view. But as for the humble soul, this shines secretly, where God sees it. If someone pleases people by his good deeds, let him be happy for them, that is, those who are happy for the good work, but he is not happy for himself. That is, he does not boast of himself. Actually, practicing good deeds is satisfying in itself, and man does not need to please others. St. Augustine In this way, St. Augustine thinks great sin is the love to please people with the good deeds. They may be pleased with this, and so are we. But let us not boast, or admire their being pleased, for God is the One who works in us. What pleases us is not the people’s pleasures, but rather the good work granted by God’s grace in us. with this, we are pleased and are happy, for the psalmist says “Let the words of my mouth and the meditation of my heart Be acceptable in Your sight, O Lord, my strength and my Redeemer” (Ps. 19: 14). In this way the psalmist concludes the psalm happily manifested by the mouth and the heart through the open and secret praise, because God is our support in every good deed, and our Savior is the One to forgive sins. https://coptic-treasures.com/ 108 Accept my Life a Witness to You, O Lord Establish, O lord your kingdom in me, declare your heavens in one! Grant me to speak of Your love and Your work of salvation through my love and my life. O You Groom, the strong sun of righteousness Grant my soul your joy, and let not the world take away Your joy in depths. Grant me strength so I struggle with your grace against Satan and his darkness. Plant Your ordinances in me, so my soul is satisfied, and is enriched by You! I find you more precious than the entire world, and sweeter than any thing else. Cover my sins, the hidden and the apparent ones, keep from the estranged adversary. Grant me Your righteousness so my tongue overflows in praise, and my heart rejoices.
Welcome