INTO YOUR HAND, O GOD, I COMMIT MY SPIRIT In a commentary on psalm 31, St. Augustine wrote: [If the psalm prays, you should pray; … If it brings forth grief, you should grieve; … If it is happy, rejoice; … If it hopes, have hope;… And if it fears, have fear. For all what is written here, is nothing but a mirror in which we see ourselves], Its occasion: This psalm is simply a lamentation prayer with thanksgiving, by someone suffering a chronic illness along many years (9), persecuted by haughty enemies (21); or seeking refuge in God while confronting violent death (13, 5). According to some, it was written by David during his son Absalom’s rebellion against him; while to others, it was written by him while confronting king Saul’s bitter persecution, he escaped to a cave in the city of Keilah (1 Samuel 23: 1-12); or to the wilderness of Maon (1 Samuel 23: 13-26); during which David suffered long from labor and sorrow (9), from weakness (13), from reproach (11), from seclusion (12), and from horrible fear and danger (13). But in all circumstances he believed that God is his only refuge. This psalm actually represents the perpetual struggle suffered by the believer, or by the church as a whole in this world; and the salvation and the conquest that would certainly follow this struggle. If David cried out to the Lord in his anguish caused by the pact done between king Saul and the people of Keilah who promised to deliver him, saying: “Into Your hand, I commit my Spirit”; That was the cry-out of the Son of David, when He carried the sins of the whole world upon His shoulders, and was delivered to the reproach of the cross (Luke 23: 46), followed by the glory of the resurrection. It is the cry-out of every godly believer https://coptic-treasures.com/ in every generation, when surrounded by anguish on all sides; then turned by the Lord into singing and praise. The general nature of the sufferings of the psalmist – particularly in verses 1 to 8 -- makes this psalm the voice of many believers along the generations. Some claim that the prophet Jeremiah is the author of this psalm, despite the title indicating that it is written by the prophet David. They base their claim upon the fact that several parts of this psalm conform to the experiences through which the prophet Jeremiah has passed (Compare verse 4 with Jeremiah 17: 18; verse 10 with Lamentations 1: 20; verse 11 with Jeremiah 20: 8; verse 18 with Jeremiah 17; verses 18 and 23 with lamentations 3: 64); beside the fact that the expression “fear is on every side” (13) has been repeated six times in the writings of Jeremiah. Anyway, both David and Jeremiah have been saints who suffered horrible sufferings, and both believed on the same level that God is their refuge. Having had similar experience, led them to use like expressions. Its title: (Up to the end; a psalm of David in a state of ‘ecstasy’) We have already talked about the expression of (up to the end), as a sign about the Lord Christ, being the end and the perfection of the law and the prophets. According to St. Augustine, the word ‘ecstasy’ here, refers to a psychological condition realized through a divine proclamation; saying: [So was the ‘ecstasy’ of saints to whom God proclaimed hidden things beyond the perception of this world; which was the actual condition described by St. Paul in his talk about himself, saying: “For if we are beside ourselves, it is for God; Or if we are of sound mind, it is for you” (2 Corinthians 5: 13, 14); …. https://coptic-treasures.com/ Its general frame: 1- God is my refuge 1 - 8 2- Seeking salvation 9 - 18 3- The life, conqueror of sufferings 19 - 22 4- An instructive liturgical praise 23 – 24 1- GOD IS MY REFUGE: (1 – 8) “In You, O Lord, I put my trust. Let me never be ashamed; Deliver me in Your righteousness” (1) According to the Hebrew text it came as: “In You, O Lord, I am hoping and trusting”; in which the verb “hope” came in the continuous tense, namely, it is consistent up till now. Although we do not concentrate our sight upon a certain event in David’s life, yet it is obvious that the psalm concerns a certain danger, or several dangers that dwelt upon David. In the initiative part of this psalm, the psalmist puts his trust in God’s justice or righteousness; Namely, that God is “Just” in realizing His promises concerning the forgiveness of sins, and the protection of His believers; which He would never deny. Being “Just”, He would never forsake those who have put all their trust and confidence on Him. The psalmist trusts in God’s “righteousness”, which surely is above “faithfulness”; Yet without faithfulness there would be no righteousness; For “righteousness” here is that of God, and not of David. In God we find our refuge; for He is the secret place to which we flee from sin, our enemy, to gain His righteousness. He is a solid “Rock”, a “Place of defense”, “a https://coptic-treasures.com/ Stronghold”, and “a sure Refuge”; by whom we would never be moved by temptations, nor lose our inner peace. + He who dedicates himself to God, once and forever, would pass through life with a comfortable mind. (St. (Mar) Isaac the Syrian) a- “Christ is our Righteousness and sanctification” (1 Corinthians 1: 30) Let us cry out with the psalmist: “In You, O Lord, I put my trust” (1), not only in the midst of troubles in this world, but also in the midst of our battle against sin. For He alone is our refuge against sin; not only forgiving, or protecting us from them, but He grants us His life working in us, to carry his righteousness and sanctification, by the work of His Holy Spirit in us: “If anyone is in Christ, he is a new creation; old things have passed away; behold all things have become new” (2 Corinthians 5: 17). Before anything else, as we well know, God is everything: the beginning, the center, and the end of every good work. (St. Mark the hermit) b- Christ is our close friend. According to St. Augustine, He is the (ear) of the Father, by whom He inclines to me personally, to listen to me by His incarnation and crucifixion “Bow down Your ear to me” (2)… What is greater mercy than giving us His only begotten Son, not only to live among us, but to die for our sake?! “ “Bowing down the ear” means readiness to listen even to a whisper. The Father listens to the hidden sighs of the heart, and responds by His incarnate Word, delivered on the cross. https://coptic-treasures.com/ The philosophers assumed that, after God created the universe and put it into movement, he let it move through the laws of nature; to stay up there in His heavens separated from His creation. The psalmist, on the other hand, believes that God bows His ear to listen to the heart of everyone, and responds to him by the practical love. He will never delay a moment to listen to the sighs of every poor man. c- Christ is “my rock of refuge”; Whom the psalmist asks to deliver him speedily, saying: “Bow down Your ear to me, deliver me speedily; Be my Rock of refuge, a Fortress of defense to save me” (2) Before seeking salvation from affliction, the psalmist proclaims that he cherishes the Lord as His God, as though His own. Referring God to him, and himself to God is everything for him, and the secret of his salvation. The psalmist felt that a snare was set to catch him, hidden among the bushes, but he finds His God open up for him His sanctuary to find refuge from those who persecute him. According to Mar Isaac the Syrian, the believer does not wait for the time of temptation to seek refuge in God, but seeks God first to be his refuge when temptation dwells. + Before entering into battle, seek an ally; Before falling into illness, have a physician; Before sorrowful things dwell upon you, pray; to find God listen to you! (Mar Isaac the Syrian) https://coptic-treasures.com/ + “O Lord, be my Rock of refuge, a Fortress of defense to save me”; a sure Sanctuary, to which I flee to find peace. + You are my Fortress of defense. To You I run; but where could I run from You?! If God is angry on you, where will you hide from Him?!… Hasten to God! For there is nowhere you can flee from Him!... In the sight of the Almighty, everything is naked and exposed! Hence the psalmist says: “Be a Fortress of defense to save me”. Make me healthy to be able to fly to You; Otherwise, I would barely be even able to walk! (St. Augustine) d- “For You are my Rock and my Fortress; Therefore for Your name’s sake, lead me and guide me” (3) + Again, the psalmist proclaims his complete trust in God, saying: [You are my strength to endure my persecutors; and my Fortress where I take refuge from them. (St. Augustine) + The steadfast faith is a strong fortress; … For the believer, Christ is everything. (Mar Isaac the Syrian) He is my Refuge in whom I find my comfort and security; Yet that does not mean to have no positive role in my life; For He presents Himself to me as my “Rock”, my “strength”, by, and with whom I work and strive. e- Christ is my Leader and my Shepherd: https://coptic-treasures.com/ “Therefore, for Your name’s sake, lead me and guide (sustain) me” (3) + Your Leader, Himself, who chose to be tempted for your sake, has put Himself before you a role model by His personal behavior. + He sustains me and provides me, here on earth, with the food of angels to make me strong. He who promised to provide us with the heavenly food, nourishes us with milk like a loving mother nourishing her suckling. (St. Augustine) Having been surrounded by enemies, and fallen in many afflictions, the psalmist found in his faithful God, not only the Savior, but the victorious Leader and the compassionate Shepherd, as well. He sustains us as a Creator, who cares to provide us with all the needs of our bodies, souls, spirits, minds, etc. If you become hungry, you will find Him your heavenly bread! If you become naked, He will cover you with His blood forever. If you are surrounded by enemies, He will lead the spiritual battle by Himself If you get lost, He will present Himself the Way and the Truth If you die, He is your resurrection. He will never let you feel deprivation; for He is the Physician, the Groom, the Friend, the Door, the Life, the Joy, the Riches, etc. f- “Pull me out of the net which they have secretly laid for me, for You are my strength” (4) https://coptic-treasures.com/ Although strong, and vicious, yet unable to destroy him by violence, David’s enemies used deception and craftiness to catch him as though in a net. He often likened himself to a sparrow fallen in a snare, which God breaks to save him. As long as God grants us His Holy Spirit working in us, let us fly as though to heaven itself, where the devil would be unable to catch us in his nets set on earth. Let us, by His Spirit, rise up to the high life, so that the world would not be able to destroy us by its snares. + Our Head is up there; and He is Free; So, let us attach ourselves to Him by love, so that we would unite with Him later on by eternity. Let us all proclaim, together with David: “Pull me out of the net which they have secretly laid for me, for You are my strength” (4). (St. Augustine) g- “Into Your hand I commit my spirit; You have redeemed me, O Lord God of truth” (5) These last words, uttered by the Savior when He died in flesh (Luke 23: 46), concern every believer, as helper and support at the hour of his death. Such a simple trust and his proof of it, by which the psalmist commits his whole life in God’s hands, is like what someone would utter, after a vicious battle, taking a deep breath, once he reaches the protection of a stronghold, where he feels relieved of all danger! That was what St. Steven uttered (Acts 7: 58), while being stoned to death; when he felt secure, seeing heavens open, and the Son of Man sitting on the right hand of the Father, as though welcoming him into paradise. Not caring for the stones falling upon him, nor fearing his persecutors, he prayed for them to be forgiven, and to enjoy what he did. https://coptic-treasures.com/ The way the psalmist committed his spirit into God’s hands; the believer, amid his sufferings, sees his outer man perishes, while his inner man – embraced by God Himself – is renewed day by day (2 Corinthians 4: 16). Finally, the psalmist, not being satisfied with the negative aspect to bring him out of the secret nets laid for him, he feels himself in need of entering into the divine bosoms, to live in comfort and peace; for there, in the fatherly bosoms, he would perceive the conception of redemption, not only as a salvation from sin (the enemy), but an enjoyment of God, Himself. That would not realized by human effort, for it is the work of God in the canonically striving believers, by the Spirit and the Truth. Hence the psalmist says: “For You have redeemed me, O lord God of Truth, I have hated those who regard vain idols, but I trust in the Lord” (6) h- Christ is the source of my joy and gladness: “I will be glad and rejoice in Your mercy, for You have considered my afflictions; You have taken heed of my adversities” (7) The fruit of salvation from enemies (sins) and of the entrance into the divine presence, is the inner gladness and the true peace, when the soul meditates in the love of God who lifted her up from humility, and saved her from adversities. Amid his sufferings, perceiving God’s past dealings with him, the psalmist was sure of the truth of His promises; and felt that God, even if He allowed for him to pass through adversities, yet His eyes are always upon him, weighing his tribulations, and setting limits for them. Knowing by His heavenly wisdom, and His compassionate fatherhood, the possibility of our endurance, and what is for our benefit, God is like a potter whose eyes concentrate all the time upon the vessels in the furnace, knows the right temperature for each, and the duration of its stay in the furnace. https://coptic-treasures.com/ God’s fatherhood, His perpetual care, and His plans, are the secret of our gladness. + Gladness in the Lord is stronger than the present life; whoever finds it, if he proves worthy of such gladness. will not only disregard the sufferings, but will even not think about his own life, nor be confused by anything; that is (Mar Isaac the Syrian) `Perceiving that such gladness, coming from the trust in God, and the enjoyment of the salvation of the soul from the real enemies – the spirits of evil and sins – is a gift granted through humility, the psalmist says: “for You have considered (my humility)” + You can defeat the demons only by humility; Once you acquire it, all their strength will be dissolved. + The treasure of humility is inside you; it is the Lord Himself. (Mar Isaac the Syrian) i- Christ is the source of liberation, even from death: “And have not shut me up into the hand of the enemy; You have set my feet in a wide place” (8) Having slipped from the hands of king Saul when the people of ‘Keilah’ betrayed him; David perceived his relief as a deposit of the grace of freedom provided to the believer by God his Savior, by whom we slip from the hand of the devil and escape from his hell, to enter into the wide place of paradise. Our chains are loosened from https://coptic-treasures.com/ the stocks to let our feet run on the royal path with fast steps; that the enemy would not be able to catch us again. The narrow way to salvation, once we step on it, we will find it wide; contrary to the way to evil, which starts wide, yet once man steps on it, he would be shut up, his life and inner peace would be destroyed. The yoke of Christ is light and sweet; whereas the joy of the world is bitter and deadly. Amid his sufferings, the psalmist experienced (the width), the width of the Lord’s way, and that of the believer’s heart. For getting in touch with God’s work and His love amid the tribulations, man’s own heart would become wide for those who suffer, who are wounded, and are in need, and even for his persecutors. The same sufferings that would destroy the non-believer, and may make him more faithless and bitter, would grant the true believer the experience of love for others and the width of heart, if possible for the whole world. The believer would become like His Savior who stretched His arms, amid the passions of the cross, to embrace the whole world with His divine love! That is the freedom granted by the Savior to those who partake of His passions -- the freedom of love for others and for God, with no fear even of death! + “You have not shut me up into the hand of the enemy” (8) … Although we long to reach the kingdom of God, yet not by death! … But, out of necessity, He says to you: [You have to take that way. … Do you, O mortal, hesitate to take that way, trodden by the Lord, Himself, for your sake?!] We are all invited to death. If we die a good death, we shall be set free of its hand; but if we die an evil death (namely, die in our sins), we would be shut up in the hands of death, to get cursed forever on the day of judgment. … We pray to God to set us free from the hands of our enemy, who would shut us up through our lusts (see Romans 8: 10-13). https://coptic-treasures.com/ + “You have set my feet in a wide place” (8). The way is undoubtedly narrow (Matthew 7: 14) for him who hates; whereas for him who loves, it is wide; … the same narrow way would become wide! + “You have set my feet in a wide place”. The resurrection of my Lord, of which I am sure; and His promise of resurrection, would set my love free of the chains of fear; for which it progresses more and more to the width of freedom. (St. Augustine) 2- SEEKING SALVATION: (9 – 18) The psalmist starts this section by the usual supplication seeking from the Lord to grant him mercy. While the last section describes God’s mercies in the past, this section talks about its extension, and the need for them in the present time. Referring the troubles that dwell upon his body and soul to his sins, the psalmist prays to God the Forgiver of sins, saying: “Have mercy on me, O Lord, for I am in trouble. My eye wastes away with (anger), Yes, my soul and my body” (9) These words suit the experience of the suffering saints in both the old and the new covenants; as all confess their weaknesses, and consequently, their need for the mercies of God. The psalmist cries out seeking mercy, asking God to help him against his sins, anger in particular; for, while the enemy with all his energies cannot destroy him, his anger on others may destroy his insight, his soul, and his body. https://coptic-treasures.com/ + As long as anger remains in our hearts, and with its harmful darkness blinds the eye of our soul, we shall not be able to acquire for ourselves a sound judgment or discernment; nor enjoy the insight emerging from a faithful view, or a mature counsel. We would, as well, be unable to enjoy the fellowship of life, restore the righteousness, or even have the ability to enjoy the true spiritual light; Hence he says: “My eye wastes away with (anger)”. … We cannot partake of the wisdom, even if we are unanimously counted as wise; for “For anger rests in the bosoms of fools” (Ecclesiastes 7: 9).. (St. John Cassian) St, John Chrysostom, however, talks to us about the blessing of anger, if it is directed to the way of truth; … if we become angry over our sins, and if we cast the blame upon ourselves, and not upon the others. He likens it to a sword, to be kept for use in a befitting way. The psalmist entered into many troubles from outer enemies, as well as from his own weaknesses, until his life was soaked in bitterness. But trusting in God, and holding fast to His promises, turned his life from bitterness to sweetness. He portrays the immense grief dwelling upon him in the following way: a- Its harm wasted away his eyes, soul, and body.(9); namely his whole being; hence he is in need of the intervention of the Creator Himself, being his Savior. b- “His life is spent with grief, and his years with sighing” (10). David, from his youth, was known as a brave man who did not fear death; having fought against a lion, a bear, and the mighty Goliath … ; and in all that, he did not forsake his flute, nor gladness has forsaken his heart. Yet, in moments of weakness, he felt that his whole life was hidden cruel sufferings, and that, out of all his years, he acquired only deep sighs. https://coptic-treasures.com/ In the times of tribulations, man mostly forget his days of peace and joy, and counts his days as an unceasing series of pain; …. But the prophet David, on the other hand, turned such bitter feelings into psalms, in which lamentations mix with songs of praise, supplications with thanksgiving, and cry-outs with exultations. c- Having no longer any hope, according to the human way of thought, he says: “My strength fails because of my iniquity, and my bones waste away” (10). As though he says: [I have become poor, worthy of lamentation, my condition has no chance of healing, for my bones are utterly shaken]. d- He became a reproach among all his enemies, and repulsive to his neighbors and acquaintances; Counting him as dead, those who see him outside, flee from him; feel that he has no place among them, and has to be buried outside the camp. In their eyes he came to be like a broken earthen vessel to be carelessly cast away. … By all that he came to suffer a feeling of isolation and exclusion. “I am a reproach among all my enemies, but especially among my neighbors; and am repulsive to my acquaintances; those who see me outside flee from me” (11) In his affliction, he was seen by his enemies, as an evil man, on whom the anger of God dwelt. His misery became for them a cause for scoff and ridicule! …. Has not that what happened to the Lord Christ Himself, who was unjustly delivered to trial; scoffed, ridiculed, and spat in the face … About whom the prophet said: “He is despised and rejected by men; … and we hid, as it were, our faces from Him” (Isaiah 53: 3)?! https://coptic-treasures.com/ What is more painful, was that David’s friends feared to be connected to him; lest they would be counted as taking his side against king Saul, and would probably have the same destiny as Ahimalech the priest and his household, who received David and his men, and helped him, even though not aware of Saul’s position against him (1 Samuel 21). … Those who used to honor and revere David, while in the king’s palace, have became strangers to him. … Did that not happen, in a more painful way with the Lord Christ, who was denied by the apostle Peter three times, betrayed by Judas, forsaken by the disciples, and left “to trod the winepress alone” (Isaiah 63: 3)?! Partaking of His Lord’s suffering, the apostle Paul says: “Let us go forth to Him, outside the camp, bearing His reproach” (Hebrew 13: 13)…..; Forsaken by friends and acquaintances, he was not dismayed, but counted it as glory to partake of the reproach and loneliness of his Lord. Amid his painful feeling of seclusion and despair, God was his only friend, and His mercy was his only hope to be saved. Sufferings may kill the soul of a nonbeliever, through his feeling of seclusion; whereas the believer would find it a way to enjoy God’s presence and His compassionate response to his prayers, at a time when his earthly friends forsake him, and close shut their hearts before him. In other words, when he suffers seclusion and becomes like dead, God proclaims Himself in his soul to let him experience the resurrected life, “I am forgotten like a dead man, out of mind; … Make Your face shine upon Your servant” (12, 16). e- It did not stop at the ridicule of his enemies, and their fear to be connected to him, but the hosts of evil gathered together to take away his life. “While they take counsel together against me, the scheme to take away my life” (13) https://coptic-treasures.com/ It is really sad to see how evil counsel together with the spirit of unity on one goal, namely, the oppression of the children of God; the way it happened when the Jewish religious leaderships joined forces with the civil authorities, to crucify the Lord of glory Jesus Christ; when they stood to work together, with human seriousness and wisdom; …. While, on the other hand, we often see dissension happens between believers, and they walk with the spirit of slothfulness; about which the Lord Christ said: “The sons of this world are more shrewd in their generation than the sons of light” (Luke 16: 8). In all his troubles, the psalmist learned to be consistent on praying without boredom, holding fast to his trust in the possibilities of his Creator, and His love for him. Although his enemies robbed him of his good reputation, and deprived him of feeling the collective security, yet they could not take away his comfort, nor deny him his attachment to God. When he, therefore, says: “But as for me, I trust in You, O Lord” (14), he adds: “I say, ‘You are my God, My times are in Your hands” (15)… You are my personal God, who knows the secrets of my inner love; and who has my whole life and time in Your hands. Again, the psalmist does not stop at seeking from God, salvation from his enemies who persecute him (15); but he says: “Make Your face shine upon Your servant; Save me for Your mercies sake” (16) I am Your servant, and am not the servant of those people. … I do not seek their commendation, their company, nor their reward; but I seek Your face to shine in my heart. … According to St. Ambrose, that “servant” is the Word of God who incarnated and became a servant for our sake; who carried our sufferings without separation from His Father, being His Word. + The word “servant” means man, in whom he was sanctified; in whom he was anointed; it means Him who came under the law, and was born from https://coptic-treasures.com/ the Virgin … Saying: “I am troubled; I am bowed down greatly” (psalm 38: 6). Who is He but Christ who came to set all free by His obedience?! (St. Ambrose) By the sufferings, we experience the humility and the perpetual prayer; both being the way to the enjoyment of the shining of God’s face on us. + Be rejected in your own eyes, to see God’s glory inside yourself. For where humility is, there, God will dwell. If you have humility in your heart, God will show His glory in you. (Mar Isaac the Syrian) + Prayer makes the monk equal to angels; because of his desire to see the face of the Father in heaven. (Father Ogris) According to some, the cry-out of the psalmist here, “Make Your face shine upon Your servant” (16), is a cry-out seeking the coming of the Messiah who saves man from evil. While the psalmist, through sufferings, enter into the enlightenment with the glory of God, with the spirit of humility and prayer; The wicked, on the other hand, go down to the depths of Hades by their hypocrisy, deceptions, and lies. While the heart of the suffering godly man, while talking, lifts him up to heaven, that of the tongue of the deceptive wicked, would bring him down by pride to perdition. “Let the wicked be ashamed, let them be silent in the grave. Let the lying lips be put to silence, which https://coptic-treasures.com/ speak insolent things proudly and contemptuously against the righteous” (17, 18) While the wicked will be put to silence in fear and terror when their schemes are scattered, and they go down to Hades; The suffering godly would be lifted up.. … + If you keep your tongue silent, you will be granted a regretful heart, to discover your real self, and to subsequently enter into the spiritual joy. Whereas if your tongue has the upper hand on you – believe me – you will not be able to flee from the darkness. (Mar Isaac the Syrian) 3- THE LIFE, CONQUEROR OF SUFFERINGS: (19 – 22): How great and sweet is God’s infinite goodness! … Bringing to mind the past mercies of God, and being sure of the continuity of His help, will exhort in us the spirit of praise and thanksgiving. God is perpetually present, even during the moments He seems as though utterly absent. Trust in God will not spare us the suffering, but will grant us the enjoyment of the divine presence amid the sufferings, to make us rise above the sufferings; and thus, will turn us from supplication to hope, from trust to surety, from faith to beholding, and from lamentation to thanksgiving to God. For through the enjoyment of the divine response, our heart would erupt with thanksgiving and praise. This trust will not take away the suffering from our life, as much as it lifts us up above the suffering, to come to be as though walking on the water together with the Lord Christ; not preoccupied with it, but with our heavenly Groom who accompanies us, Walking together with Him above the currents of suffering, and entering into the https://coptic-treasures.com/ sweetness of debating with our Groom, and the enjoyment of His goodness, we would say: “Oh, how great is Your goodness, which You have laid up for those who fear You, which You have prepared for those who trust in You in the sight of the sons of men” (19) + “How great is Your infinite goodness (sweetness), O Lord” (19). To such an extent, the prophet cries out with marvel, for the sake of the riches of Your sweetness, O God, through the diverse proclamations; the sweetness You have laid up for those who fear You. Deeply, You love even those whom You reproach, for fear that they may lead a loose life of slothfulness. That is why You hide the sweetness of Your love from those, in whom Your fear is for their own good. “Which You have prepared for those who trust in You in the sight of the sons of men” (19); You perfectly prepared that sweetness for those who trust You, for You would never deny them what they have longed for, up to the end. “in the sight of the sons of men”. You would never deny it to the sons of men, who no more live, according to Adam, but to the Son of Man. (St. Augustine) + “You shall hide them in the secret place of Your presence” (20). How great is that secret place! He did not say: “You shall hide them in heaven”, or “in paradise”, or even “in Abraham’s bosom”, for all that would be counted as nothing, if out of God. I wish He who protects us in this life, will, Himself, be our dwelling place when this life comes to an end. https://coptic-treasures.com/ “You shall keep them secretly in a pavilion” (20). To what does this “pavilion” refer? … It refers to the church of the present time, which, being a sojourner on earth, takes the form of a tent,. The pavilion is like a tent used by soldiers in a camp; which is not a permanent dwelling place. … Fight therefore this spiritual battle as sojourners; so that after taking refuge in His pavilion, He would welcome you with glory in your true eternal home in heaven, if you lead a good life in your pavilion here on earth. (St. Augustine) For whom are these exalted gifts? … They are for those who pass through the sufferings with the spirit of conquest and victory; who enjoy the sweetness of God’s goodness; who enter into the pavilion of God to hide in the secret place of His presence, until He brings them forth to the eternal home not made by hand, regardless of the oppression of the sons of men. … Those gifts, according to the psalmist, are laid up by God for those who fear and trust in Him (19). For those who fear Him, He gives a deposit of those gifts, but lays up for them their perfection – the enjoyment of the perfection of God’s sweetness, of beholding His divine face, and of the eternal home – to gain on the great day of judgment. Concerning hope or trust in God, Mar Isaac the Syrian says: [The divine hope lifts the heart up]; And concerning the fear of God, he says: [The fear of God is the beginning of all virtues; said to be the son of faith; planted in the heart, when man’s mind retreats from the confusions of this world; turns from the wandering of thoughts, to the meditation in the reform of the things to come]. + The fear of God is the beginning of the true life of man. Yet, the fear of God will not dwell in a mind scattered in outer things. https://coptic-treasures.com/ (Mar Isaac the Syrian) By the trust in God, together with the enjoyment of His fear, we would enjoy the sweetness of His love, and experience the sweetness of His goodness in this world, to enjoy the perfection in the age to come. The psalmist ends this section by praising God for the sake of His dealings with him, saying: “Blessed be the Lord, for He has shown me His marvelous kindness in a strong city! For I said in my haste, ‘I am cut off from before Your eyes’. Nevertheless You heard the voice of my supplications, when I cried out to You” (21, 22) Having enjoyed the already mentioned blessings, the psalmist praises the Lord who made him a strong city testifying to the exalted wonders of the mercies of God; Confessing that, in the time of his affliction, and in the moments of his weakness, he felt that he was cut off from before His eyes. He counted that God disregarded him or cast him away from His presence. … Yet, he soon experienced the voice of the Lord who hears the cry-outs of the heart, and who performs wonders with those who fear Him. When a thought of doubt or of weak faith pass over our mind, we should not stop praying fervently, in order to have the same experience of the psalmist, namely, that God will stay faithful to His promises, despite our own unfaithfulness. 4- AN INSTRUCTIVE LITURGICAL PRAISE: (23 – 24) https://coptic-treasures.com/ Having experienced the sweetness of God’s goodness amid His sufferings, and his lamentation turned into a praise and thanksgiving; the psalmist calls the holy congregation to enjoy his experience; calls them to love God, to trust in His faithfulness and righteousness, to be filled with courage, and to have a strong heart through trusting Him. “Oh, love the Lord, all you His saints For the Lord preserves the faithful, and fully repay the proud person . Be of good courage, and He shall strengthen Your heart, all you who hope in the Lord” (23, 24) Through this collective praise, the believers learn the commitment to love God with courage; If the psalmist spoke of the blessings of the fear of God, the true fear would never be separated from the love of God. He who fears God is committed to have a strong heart, and not to fear men. ------------------------- AN INSPIRATION FROM PSALM 31 INTO YOUR HANDS, O GOD, I COMMIT MY SPIRIT + Amid my sufferings, O Lord, You proclaim Yourself to me; I see You as my righteousness and sanctification; You start with me the way of sanctification, and go through it with me until I reach perfection. + I find You an amazing Friend; When everyone flee from me; You bow Your ear to listen to the hidden sighs of my heart. https://coptic-treasures.com/ + You open up Your doors of love, for You are my rock of refuge You are my God and support against every temptation. + You are my strength … By, and with You, I work to the account of Your kingdom. + You are my Guide, who lead me to the royal path; You are my Shepherd, You guide me by Your body and blood given for my sake; You grant me Your Spirit, rivers of water that flow over. + You are my Savior …; You lift me up as though to Your heaven; So as not to fall into the hidden nets of the enemy. + You are the Keeper of my soul; You renew my inner man together with my mortal body; By Your Holy Spirit You grant me Your image inside me. + You are my joy and the gladness of my heart; You lift me up above the sufferings; And grant me the sweetness of Your goodness. + You are my Liberator even from death; Through the shade of Your pavilion I cross over to the heavenly house; You turn the narrow grave into a wide paradise. + Amid my sufferings, I felt as though You have cut me off from before Your eyes; To realize that You are my close Friend; Mt enemies slandered me, and my friends forsook me; But You kept attached to me in my tribulation. + All schemed against me; https://coptic-treasures.com/ But You made me a strong city + I praise You and bless Your name; I wish every soul partake of my praise for You.
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