THE WICKEDNESS OF MAN AND THE GOODNESS OF GOD In the last psalm we read about David, as the servant of the Lord; The present psalm talks about the wicked who sojourn from God. This psalm includes strong contradictions; showing man with his utter wickedness, and God, in His multisided perfection. According to the Hebrew text, this psalm refers to king Saul’s persecution against the prophet Davis. Its title is: A psalm of David “the servant of the Lord”, or “the young man of the Lord”, implying that the author talks by a divine authority. According to some, what came in it is a divine talk against the evil talks uttered by the wicked. The general frame: 1- The features of the wicked 1 - 4 2- The covenant of God 5 - 11 3- The fall of the wicked under curse 12 1- THE FEATURES OF THE WICKED: (1 – 4) The psalm shows the secret of the evil features of the wicked, as followers: a- The corruption of his heart: https://coptic-treasures.com/ The wicked cannot present external excuses for himself; for his evil comes from the corruption of his heart, or from his inner nature. In his bosom he bears evil intentions. His fallen nature is the source and foundation of his evil; according to the words of the Lord Christ: “Out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies” (Matthew 15: 19).; And the psalmist starts this psalm with the words: “An oracle within my heart concerning the transgression of the wicked (the breaker of the law); there is no fear of God before his eyes” (1) According to the prophet Jeremiah: “The heart is deceitful above all things, and desperately wicked; who can know it?” (Jeremiah 17: 9) The heart became so corrupted that it, no more seeks goodness, and finds no pleasure in it, but desires and longs for evil. Commenting on this verse, St. Augustine says: [The psalmist here, does not talk about a specific person, but about the wicked as a whole, who, with no understanding, fight against themselves, to lead the wrong kind of life; Not that they are unable to do good, but they have no desire to do it…. There is difference between someone who seeks to understand some issue, yet, because the weakness of the body, he fails; according to the words of the Holy Book, saying: “For the perishable body weighs down the soul, and this earthy tent burdens the thoughtful mind” (Wisdom 9: 15); … and that the heart does evil intentionally to harm itself]. The psalmist here, calls the wicked (the breaker of the law), for, on account of the corruption of his heart, he takes the position of oppression and disobedience to the Word of God; not out of misunderstanding, but, actually, out of his own evil will, contradictory to the truth. b- “There is no fear of God before his eyes”: https://coptic-treasures.com/ The psalmist often talks about “the fear of God”, being “the beginning of wisdom”, and the source of blessing; and discerns between the fear of the beginners, and that of the perfect; namely, the fear of the servant and that of the son. Once the fear of God is taken away from the heart, or from the insight, namely, the eyes of the soul, man becomes ready to commit any evil. + “There is no fear of God before his eyes” (1); Having the fear of men before his eyes, the wicked does not dare to confess his iniquity before them, lest they would rebuke him; he avoids their looks, and retreats into himself, into his inner being, where he is not seen by anyone; and there, he plans falsity, deception, and evil. He would tend to refrain from practicing them, even within himself, if he perceives that he is seen by God. But, having lost the fear of God, he only cares for how he is seen by men. (St. Augustine) c- He deceives himself: “For he flatters himself in his own eyes; when he finds out his iniquity and when he hates” (2) The book of psalms often presents the wicked man as deceitful, belonging to Satan, called (a liar), and (father of liars); Whereas it presents the righteous as bearers of the truth of Christ, and belonging to the truth itself. … The wicked, in his deceit, does not only deceive the others, but he deceives himself as well; and flatters himself by himself, concerning his iniquity and hatred. … He distorts the facts, as his iniquity is not hateful in his own eyes, for he clothes it in a garment of virtue. … He finds excuses for himself in all things, and flatters himself by calling his transgressions by nice names, mixing vanity with truth, and iniquity with virtue. For instance, he calls his hatred for others, https://coptic-treasures.com/ (defending the truth); his meanness to give as (faithfulness to what is entrusted to him); and his partiality to some as (wisdom), etc. How easy it is for man to deceive himself, by justifying committing sin, that he was not aware that it is a sin; something done by many within the church; Or that the circumstances that God has put him in, has led him to do it. d- His evil will: “The words of his mouth are wickedness and deceit; he has ceased to be wise and to do good” (3) He refrains from being reasonable or understanding; for he has no more intention to do good. Here, the psalmist proclaims the full responsibility of the wicked not to practice goodness. If reason (or wisdom) motivates us to do good, the wicked by his own will, wishes for neither of them … There is no separation between wisdom and goodness; for, by rejecting wisdom, we reject goodness; and by rejecting goodness, evil will crawl into us. + To do no evil is something, and to do good is something else; for it is written: “Depart from evil and do good” (Psalm 34: 13); by which we may be perfect. (St. Jerome) e- He prefers the darkness to light: “He desires wickedness on his bed” (4) https://coptic-treasures.com/ Having sinned, David “drenched his couch with his tears” (Psalm 6: 6). Whereas the wicked desires wickedness on his bed, and would not go to sleep until he plots it. All day long, the righteous meditates in God, to bear with him to bed holy thoughts that shed light on his life; whereas the wicked bears with him to bed a dark heart, that plots evil, and thinks of it even in his sleep. Our thoughts on bed often reflect what we think about during the day, and our hidden longings. … According to some, “bed” here, refers to the heart, in which will appear the confusion of the wicked conscience; and in which we find comfort in case we have a good conscience. … And according to St. Augustine, [Let us diligently cleanse and purify our hearts, to find comfort there]. … About that “bed”, the Lord Christ says: “When you pray go to your room, and when you have shut your door, pray to your father who is in heaven” (Matthew 6: 6). Let us shut the door of our secret place that opens to the outer world, and let us open up that on which the Lord of glory will knock (Revelation 3: 20), to let Him enter into our depths and dine with us. Once the former is shut, the later will be opened “to see what eye has not seen, nor ear heard, nor have entered into the heart of man” (1 Corinthians 2: 9). f- He hates goodness: “He sets himself in a way that is not good; he does not abhor evil” (4) In the darkness of the night he thinks of evil on his bed; and in the light of the day he sets himself in a way that is not good. He does not abhor evil because he does not hate it but loves it. At night sin captivates his thoughts, and in the day he consummates its counsel by his behavior. 2- THE COVENANT OF GOD: (5 – 11) https://coptic-treasures.com/ After talking about the hidden causes of evil, and the features of the wicked, the psalmist opens up the doors of hope for every soul that enjoys God’s covenant and mercy. This section includes a song for the Lord who sets His covenant with His church (5-9), and a supplication presented to the Love of God who sets the covenant for protecting the righteous (10-11). Now David talks about God whom the wicked rejects and does not know, whereas, in Him, the righteous finds a refuge, and protection under His wings; he finds God, whole in love, whose mercy and goodness never cease. a- God’s mercy and justice are heavenly: “Your mercy, O Lord, is in the heaven, and Your faithfulness reaches to the clouds” (5) * God’s covenant with His church is set upon His rich mercies, not separated from His faithfulness or righteousness. .. By “in heaven” here, he probably means that His features are unlimited; His mercies are high and exalted. However great, deep, and strong are our troubles, God’s mercies will remain higher, greater, and deeper. They grant hope for everyone wherever he is, and however great his sins are, or however intense his inner and outer tribulations are. * “Heavens” refer to the true believers who enjoy the divine mercy and the heavenly righteousness, to turn their earth into a heaven, through proclaiming the kingdom of God inside themselves. According to St. Augustine, {the saints enjoy the heavenly and not the earthly mercy, the eternal, and not the temporal: Let us then look up to the mercy, to the heavenly mercy]. https://coptic-treasures.com/ + There is a heavenly mercy and an earthly mercy; one human, and another divine. The human mercy cares for healing the poor; whereas the divine mercy undoubtedly grants the forgiveness of sins. What the earthly mercy present of gifts on the way, it shall get back through the divine mercy in the heavenly city. (Father Caesarius, bishop of Arle) * God’s mercy in heaven, no one can reach on his own; but it needs the descent of the Heavenly One by Himself to lift him up to it; and of the Holy Spirit to reveal it to him; Hence the Word of God incarnated, came to accompany us on the way, and sent His Holy Spirit to us. + For the interpretation of the prophetic secrets were not to be proclaimed before the coming of the Lord. (St. Clement of Alexandria) By the descent of the Heavenly One, He initiated His love to us, while we are still His enemies; And by sending His Holy Spirit, He revealed to us the heavenly truth hidden under the shadows, and symbols of the law, and in the prophecies of the prophets. * According to St. Augustine, “the clouds” (5), refer to those who preach the gospel, through whom God performs wonders. He as though says: [God who, by His mercy grants His righteousness to His saints, in particular to those who preach the gospel, they rise up to the clouds, to rain the water of the divine grace over the wilderness of men, to turn it into the joyful paradise of God]. https://coptic-treasures.com/ If sin is as heavy as lead, the faithfulness of Christ makes us like the clouds that soars up without hindrance, not with the haughtiness of the spirit, but through the work of His meek Spirit; that our heart would become wide with love instead of with condemnation, and we present the joyful gospel of Christ that renews and sanctifies the hearts by the Spirit of God, as a holy temple for Him. b- The steadfastness of God’s righteousness, and the strength of His judgments: “Your righteousness is like the great mountains; Your judgments are a great deep” (6) If our sins bring us down into the deep pit; God’s judgments or ordinances, will, not only lift us up from the deep, but will also grant us His righteousness, to turn us into the high mountains of God, on which the Sun of Righteousness shines, and rains His grace, to give them fertility and beauty. + Like the sun which shines first upon the high mountains, then shines upon the lower reaches; When our Lord Jesus Christ came, He shined with His light first upon the apostles, as high mountains, then brought it afterwards upon the hidden valleys of the world. If you abide on the mountains, your hope will never be shaken; … Through them, help will surely come to you; for the Holy Book has been preached through the mountains, namely, through the great preachers who testified to the truth. .. Yet, do not put your hope in them, for although help comes down from the mountains, yet it does not originate from them; but from the Lord who made heaven and earth.(Psalm 121: 1, 2). “Your righteousness (faithfulness) is like the great mountains of God”; namely, the mountains are full of your righteousness. https://coptic-treasures.com/ “Your judgments are a great deep”. Here, the psalmist uses the word “deep” to refer to the depth of sin, into which man goes down through disregarding the judgments of God. … The way the mountains of God refer to His faithfulness, the exaltation up to which His grace lifts us; by His judgment, as well, the wicked will go down to the very deep pit. (St. Augustine) c- The generality of His mercies: “O Lord, You preserve man and beast” (6) God’s limitless mercies are proclaimed through His care that embraces both man and beast; As a compassionate God upon all his creation; “He makes His sun rise on the evil and on the good; and sends rain on the just and on the unjust” (Matthew 5: 45); He cares, as well, even for the irrational creation. How much more would He send His grace upon the righteous who trust in Him?! By “men” he probably refers to the (believers) who, walking with wisdom, they came into His bosom; And by “beasts” he probably refers to the (wicked), who, letting their physical lusts loose, they have become like irrational beasts. By “preserving men”, he probably refers to the everlasting salvation of the soul; and by “preserving the beasts”, he probably refers to His care for the body as well; on account of that He is the Creator of man with his whole being. The Lord Christ came, “the Bread of Heaven”, born in a manger, to be received, as spiritual food, even by those who have perverted to the life of beasts. https://coptic-treasures.com/ + If you are human, eat the “Bread”; And if you have become a beast, come to the manger, and there, you will enjoy Christ (Luke 2: 7). (St. Jerome) + How great are Your mercies, when security dwells upon the body of the mortal man, as well as upon the beasts! … Could there be more for us? Yes there are! … Listen to the words: “The children of men put their trust under the shadow of your wings”, “They are abundantly satisfied with the fullness of Your house, and You give them drink from the river of Your pleasures” (8 – 11). Christ is “the Fountain of life”; … We have got the physical security like the beasts, until “the Fountain of life” came to us; … and died for our sake; … That is the true salvation; Why? Because it is everlasting. (St. Augustine) d- The flow of His compassion: “How precious is Your loving kindness, O God; Therefore the children of men take refuge in the shadow of Your wings” (7) Perceiving the abundance of the mercies of God, the children of men resort to the cover of His two wings; namely, to the New and the Old Testaments, where they find the treasures of His amazing promises, and the concepts of the covenant of His amazing love; and where they enjoy the prophecies, and perceive the secret of salvation, presented by the Messiah, through delivering His life for their sake. The psalmist has already proclaimed God’s compassion and care for men and beasts (6); but the “covenant” concerns the children of men https://coptic-treasures.com/ alone, those, “who take refuge in the shadow of His wings” (7). Portraying putting trust under the shadow of God’s wings, is drawn from: * The two wings of the cherub that cover the Ark of the covenant, from where God used to talk to His people. * The two wings of the hen by which it protects its chicks.. * Training the little eagles to fly, after breaking down the nest. Boaz quoted the same portrait in his talk to Ruth (Ruth 2: 12); and our Lord Jesus Christ used it in His talk about Jerusalem (Matthew 23: 37), in which He, by His great humility and love, revealed His compassion on His children, and His longing for their salvation. + “Men”, are those who exult in the material things, just like the beasts; Whereas “the children of men” are those who take refuge in the shadow of God’s wings; who exult in their hope. The former, share with the beasts, seeking the present goods; whereas the later share with the angels their looking forward toward the goods to come. (St. Augustine) e- “The fountain of life”: “They are abundantly satisfied with the fullness of Your house; and You give them drink from the (flood) of the river of Your delight. For with You is the fountain of life” (8, 9) In the house of the Lord – the church – the true believers are refreshed by the wine of the divine love; become filled with joy and gladness; are watered, never to thirst any more to the fountains of earthly covetousness, the temporal pleasures, and the delights https://coptic-treasures.com/ of this life. In the Savior they find the secret of their true joy, their gladness, and satisfaction. The talk here refers to an analogy to guests received by God in His house, to live all their life in an unceasing feast; where, “set on their daily table would be full of richness “ (Job 36: 16; Psalm 63: 5; Isaiah 55: 2; Jeremiah 31: 14). God will bring His people forth to His bosom to enjoy the river of promises; and will satisfy them with His grace, not to thirst again. Outside God, there would be no drop of life; whereas in Him, the fountain of divine delights would never be exhausted. + The term “flood” refers to the torrent river of water; the mercies of God that spring to water and satisfy those who take refuge under His wings; … What a pleasure?! … All what the thirst has to do is to hope, to have the right to get satisfied with the truth; … Who is “the Fountain of Life”, but the Lord Christ, who came in flesh to sooth your enflamed mouth; … He who gave us the deposit of watering the thirsty, will satisfy those who take refuge under His wings, to the fullness. + We have hope for such a paradise; Being hungry and thirsty, we feel the need to be fed (to eat and to drink). … Anyway hunger and thirst will only be on the way, whereas, once we get home, we shall find a flood of goods; … When shall we be satisfied? “I shall be satisfied when I awake to beholding Your likeness (glory)” (Psalm 17: 15). … As for now, the glory of our God, our Christ, is hidden, and with Him our glory is hidden as well; Where, “When Christ who is our life appears, then you also will appear with Him in glory” (Colossians 3: 4). … Then, “Alleluia” will be a fact; while now it is mere hope. (St. Augustine) + What is the “Fountain of Life” but our Lord Jesus Christ …?! He is the good Fountain who grants us coolness after going through the flaming fire of this life; and who, by His flood, soothes the dryness of our hearts. https://coptic-treasures.com/ (Father Caesarius, bishop of Arle) + According to the psalm (8), those who are abundantly satisfied with the fullness of God’s house, and who are given drink from the river of His delight, will be watered. This way, David himself got drunk; and came to behold the divine beauty, not to be seen by a mortal. (St. Gregory, bishop of Nyssa) + The river of paradise floods for our sake; and the “Fountain of Life” in Christ, is ours, as we are told by the prophets, saying: “Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream” (Isaiah 66: 12). (St. Cyril the Great) f- The light: “In Your light we see light” (9) Here he refers to the Holy Spirit, the Grantor of enlightenment…. By saying: “For with You is the fountain of life; In Your light we see light” (9), the psalmist talks about the Holy Trinity. The Son is “the Fountain of Life”, who is with the Father, and is One with Him. The Holy Spirit is the Light of the Father “In Your light”, by whom we behold the Father and the Son (the Light). No one can give light to himself; as the whole light comes from heaven; “The Spirit of truth who proceeds from the Father” (John 15: 26); By Him we see the Son -- the Word, as well as the Father; And by Him we see the truth of ourselves, for, enlightening our https://coptic-treasures.com/ insight, we may discover our weakness, and feel our need for salvation; By Him, “the light of the gospel of the glory of Christ”; … For it is the God who commanded light to shine out of the darkness, who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Corinthians 4: 4 – 6). + It is written: “In Your light we see light”, Namely, by the enlightenment of the Holy Spirit, “the true Light which gives light to every man who comes into the world” (John 1: 9), the glory of the only begotten Son will appear, and the knowledge of the glory of God will be given to the true worshippers. (St. Basil the Great) + Without the light of the Holy Book we would not be able to behold God – “who is Light” (1 John 1: 5), and would not be able to perceive His righteousness, full of light. (Father Martyrus) + In Your Son, who is Light, we behold the light of the Holy Spirit; as shown to us by the Lord Himself, saying: “Receive the Holy Spirit” (John 20: 22); and as said in another place: “Power went out from Him” (Luke 6: 19). Who could doubt that the Father is Light, when we read that His Son is the splendor of the eternal light? … Of whom will the Son be splendor except of the Father? He, who is perpetually with the Father, and perpetually gives light, not with a different, but with the same splendor. (St. Ambrose) + The Spirit of God is both a drink and light. If you find a fountain in the dark, you would need light to help you reach it; A luminous Fountain, would, however, shine on https://coptic-treasures.com/ you, and lead you to itself…. When you come to drink, approach Him; and in order to be enlightened, come to Him. (St. Augustine) Finding himself standing on a land of controversy between the evil of man (1 – 4), and the mercies of God (5 – 9), the psalmist resort to fervent prayer, seeking the continuation of God’s loving kindness, full of compassion “to those who know God; and His righteousness to the upright in heart”; and for the sake of their enjoyment of salvation amid the tribulation, lest “the foot of pride” of the arrogant tyrant would come against them, and “the hand of the wicked would drive them away”. We are in need of His unutterable mercies, as well as of His righteousness, by which He chastises the wicked, lest the upright would perish. “Oh, continue Your loving kindness to those who know You, and Your righteousness to the upright in heart. Let not the foot of pride come against me, and let not the hand of the wicked drive me away” (10, 11) The psalmist seeks the continuation of God’s mercy upon those who know Him; on account of that what they enjoy of knowledge is not due to them, but is a divine gift from His mercies, and a generous free grace. The continuation of mercy refers to the perpetuity of the enjoyment of knowledge, and the growth in it. For if God’s mercy is taken away, man would return to his ignorance, and would lose the grace of knowledge. The psalmist seeks the continuation of God’s righteousness to the upright in heart, who abide to His divine will, lest their heart mat pervert because of a temptation or comfort. The upright would be more crowned amid tribulations, as they would not cease praising God, saying https://coptic-treasures.com/ together with the suffering praising psalmist: “I will bless the Lord at all times; His praise shall continually be in my mouth” (Psalm 34: 1). + “Your righteousness to the upright in heart” As I often said, the upright in heart are those who submit to the will of God in this life. … It is the will of God, sometimes, to be healthy, and other times to be ill. If you see God’s will sweet when you are healthy; and see it bitter if you are ill, you would not be upright in heart! Why? Because you would let your own will conform to God’s will; but you want God’s will to submit to your will. As God’s will is upright, while yours is pervert; your will should conform to God’s will; not that His perverts to suit yours; For then you would be upright in heart. (St. Augustine) Having seen “the foot of pride and the hand of the wicked” approaching him, the psalmist cried out to God to keep him from falling under the authority of evil, and from being driven away, and wandering in this life without a goal. + The fear from “the foot of pride” When man’s strength is renewed, and when he becomes very fruitful through drinking from “the fountain of life”; he is committed to beware against pride. lest he would become like the first Adam, against whom “the foot of pride” came, and was driven away by “the hand of the wickedl” … By pride we have fallen almost to perdition. … Having been wounded by pride, we would be healed by humility; … The Lord came in humility to heal man from the bloody wounds of pride. + Fearing both “the root and hand” of sin, the psalmist prayed, saying: “Let not the foot of pride come against me, and the hand of the wicked drive me away” (11). (St. Augustine) https://coptic-treasures.com/ 4- THE FALL OF THE WICKED UNDER CURSE: (12) The psalm ends with a confirmation that the workers of iniquity, who persist on their evil ways, will fall under curse; into the same spot where they intended for the children of God to fall into. “There the workers of iniquity have fallen. They have been cast down, and are not able to rise” (12) The wicked fall and are not able to rise again; Yet, the doors or repentance will remain open; as according to St. Augustine: [If you have fallen down, get up; If you are up, stand aright; and if you are sitting, beware of evil] ----------------------- AN INSPIRATION FROM PSALM 36 HOW GREAT IS YOUR COMPASSION, O LORD! + Your mercies are heavenly; They turn my heart of stone into a love-filled heaven; Your faithfulness reaches to the clouds; It lifts me from the mire, high up. + Men and beasts You save, O Lord; You have compassion on my rational soul; And You sanctify my carnal body, to make it almost spiritual. + I take refuge under the shadow of Your wings; https://coptic-treasures.com/ I hide in You, that the enemy would not come near me; I am abundantly satisfied with the fullness of Your house; Not to feel need for the bread of bitterness. + You water me by Your Holy Spirit, the Fountain of Life;; And flood on me, O River of eternal paradise. + In Your light I behold light’ Beholding You, I get enlightened, and rejoice in You; You are the Sun of righteousness; You shine on me, that night would no longer approach me; You turn my life into a perpetual day; and enjoy the deposit of eternity. + The foot of pride, the root of every sin, will not come against me; When You dwell in me, O humble One; The hand of the wicked will not drive me away; When I am in the palm of Your hand. + By Your great loving kindness, bring me up; And “Lead me away” (Psalm 1: 4).
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