FAILURE OF RICHES AND HONOR TO ENDURE This psalm of wisdom is the last of the psalms of the sons of Korah. In the most of them, the writer tends to pray or to praise God, but in this one, he preaches; gives a sermon that teaches us to trust in God, and not in the arm of man, nor in the temporal honor or wealth -- god of this age. Its occasion: The psalmist probably wrote it when he got disturbed, seeing around him poor godly men, and rich wicked ones. The general frame: 1- A call to Give ear 1 -- 4 2- Failure to endure of riches and honor 5 -- 13 3- The blessings of righteousness 14 -- 15 4- A counsel and a warning. 16 – 20 The title: To the Chief Musician. A psalm of the sons of Korah. And according to the Septuagint version: To completion (consummation), A psalm of the sons of Korah.. (To completion). We previously said that the Lord Christ is the consummation, or the ultimate goal of the law; of our worship, strife, and life. Here in this psalm, the psalmist reveals the end of those who trust in the arm of men, and in the honor https://coptic-treasures.com/ and riches of this world, and compares it to that of those who trust in the righteousness of Christ. + Telling about the inevitable end of all men, the title of this psalm came to say: “To completion” (consummation), a fact that we should keep in mind all the time; for our ultimate goal is happiness in the age to come; for which the apostle Paul says in his epistle to the Corinthians: “Then comes the end, when He delivers the kingdom to God the Father ; when He puts an end to all rule, and all authority and power” (1 Corinthians 15: 24). (Father Onesimus, bishop of Jerusalem) 1- A CALL TO GIVE EAR: “Hear this, all you peoples; Give ear, all you inhabitants of the world, both low and high, rich and poor together” (1, 2) A collective call addressed to mankind everywhere; the elites and the commoners, the rich and the poor, the Jews and the Gentiles; being all servants of God, called to listen to Him and to obey Him, in order to enjoy the Word of God and His wisdom. The psalm starts by the word “Hear”, the same word by which all the ten commandments started: “Give ear” (1); a command that implies a divine promise; As He who seeks from us to hear, grants our ears the circumcision, to let us have a spiritual ear, capable of hearing, understanding, and obeying with joy and gladness of the heart; Hence it is written: “He who has an ear, let him hear” (Revelation 2: 29).. According to Onesimus, bishop of Jerusalem, who quotes many fathers, and in particular the scholar Origen, and St. Basil the Great: The psalmist here https://coptic-treasures.com/ mentions three categories of people: All peoples, all inhabitants of the world, rich and poor men: 1- All people: The non-believers; As the Lord Christ came as a divine Physician to heal the ill, by calling them to encounter God. 2- All the inhabitants of the world: The upright in mind; For they too, are in need of the divine counsel and wisdom, as long as they are still on earth. 3- The earthly men, lovers of the earth, rich and poor. In other word, all mankind need the divine counsel to enjoy salvation; to work together, and to strive with the spirit of unity and love, through the mutual feeling of their need for the salvation and for the Savior; whether they are Gentiles or believers; earthly or spiritual; rich or poor. + How high should we raise our voice, for all mankind to hear? … Proclaimed by our Lord Jesus Christ through the apostles, by many tongues?... Here, this psalm which was read just in one nation – in the synagogue of the Jews; we see it read in the whole world, in all churches; realizing the words said in this psalm: “Hear this, all you peoples” (1). + He says: “Give ear”; namely, Do not listen just for curiosity! + By the expression: “All inhabitants of the earth”, he probably means, in a broader sense, (all nations), (all the wicked); Whereas, by “All the inhabitants of the world”, he probably means: (all the righteous). Hence, He, not only addresses the wicked, but the righteous as well, those who hear with a goal; who spiritually rule the world, and are not ruled by the world. https://coptic-treasures.com/ + Again he says: “All you inhabitants of the earth”, namely, (the earthly humans; the sons of Adam); referring to the sinners; And by “the sons of men”, he refers to the believers and the righteous. … By “the inhabitants of the earth”, he means those who desire the earthly inheritance; And by the “the sons of men”, he refer to those who belong to “the Son of Man”; … Those who are attached to “Adam” are “the sons of the earth”, while those who are attached to Christ, are the “the sons of men”. (St. Augustine) The call is addressed to all: the Gentiles and the Jews; To the earthlies, who have put their hearts down to dust, and to those whose hearts are attached to the “Son of Man”; … To the rich, who trust in their wealth, authority, and honor, to end up poor in faith, and to the poor, who have acquired the Savior as their treasure … It is time for all to receive the Word of the Lord, for the nonbelievers to receive faith, for the fallen to receive repentance; and for those who strive in the righteousness of Christ, to have the continuity of their spiritual work… It is time for all to submit to learning: priests and congregation alike; For the time of judgment will come, when the righteous will not gather together with the wicked. + Now, let the rich and poor hear together; … I wish, both the sheep and the goats feed on the same pasture; until the time comes, when He separates the ones on His right hand, from those on His left hand…. I wish all hear Him together, being the Teacher; Lest they would be separated, when they hear His voice as a Judge. (St. Augustine) https://coptic-treasures.com/ “My mouth shall speak wisdom; and the meditation of my heart shall bring understanding” (3) The psalmist presents himself as a living role model to the teachers, and even to all Christians. For, while his mouth speaks with the divine wisdom, granted to him as a gift from God, through sitting, together with Mary, sister of Lazarus, at the feet of the Lord, listening to Him; his heart soars high in divine contemplations, in understanding and spiritual perception. His wisdom is not mere human experience, but a gift from the Father of Lights (James 1: 5), who fills both the mind and the heart with wisdom and understanding; and wisdom is translated practically in their daily life; so that the saying: “These people draw near to Me with their mouths, and honor Me with their lips, but have removed their hearts far from Me” (Isaiah 29: 13), would not apply to them. + The prophet says: My intention is not to negotiate worldly things, out of my own mind, but to talk wisdom, with words that I understood in my heart, according to what I heard by the inspiration of The Holy Spirit, to whom I inclined my spiritual ear. The divine apostle Paul, in the tenth chapter of his epistle to the Romans says: “For with the heart one believes to righteousness, and with the mouth confession is made to salvation” (Romans 10: 10). If man does both (testimony by the heart and the tongue), he would be doing the perfect goodness. For if goodness is not already treasured in the heart, how could the mouth utter what is treasured?! … And if man is serious in his heart, yet does not demonstrate it by his mouth, what would be the benefit of what is treasured and hidden?! It is imperative, according to the prophet, for the benefit of others, to: “Meditate with the heart, and to utter with the mouth”. (Father Onesimus, bishop of Jerusalem) https://coptic-treasures.com/ Opening up his mind and heart to receive the wisdom of God, the psalmist inclines his spiritual ear to the proverbs of the Lord, and his depths exult to sing them with joy as though with a harp. That is a beautiful portrait of how the disciples sat around the Lord Christ to have Him explain His proverbs, and have their hearts burn with love for His kingdom. “I will incline my ear to a proverb; I will disclose my dark saying on the harp” (4) + Why “to the proverbs”?,… For, according to the apostle: “For now we see in a mirror, dimly, but then face to face” (1 Corinthians 13: 12); as “knowing that while we are at home in the body, we are absent from the Lord” (2 Corinthians 5: 6). Once our vision comes to face to face, there will be no need for proverbs, riddles, or analogies. (St. Augustine) + Saying: “I will incline my ear to a proverb” is a prophecy by the psalmist, about how our Lord Jesus Christ cared to interpret to His disciples alone what Hw says to others with proverbs. (Father Onesimus, bishop of Jerusalem) 2- FAILURE TO ENDURE OF RICHES AND HONOR: (5 – 13) This section starts by a question presented by the righteous who suffer from the oppression of the wicked rich, saying: “Why should I fear in the days of evil, when the iniquity at my heels surrounds me?” https://coptic-treasures.com/ Why should I get myself into a range of fear and enter into a feeling of failure, when I am confronted with a catastrophe, when a wicked rich man, of authority come to cast me down to the ground? + Responding to this, we say that there is no “days of evil”; for all the days, created by God; are very good and not evil. When the prophet is asked: Why do you fear? He answers: I fear nothing of what you assume to be fearful; I do not fear illness, poverty, tribulation, or harm from men; What I fear is sin, and sin alone; that turns the good day into a day of evil, into a day of punishment and torture; according to the words of the blessed Paul: “In accordance with your hardness and your impenitent heart, you are treasuring up for yourself wrath in the day of wrath” (Romans 2: 5). While, according to Origen, “The iniquity of heel” is the disobedience of Adam that caused the serpent to have authority to crush his heel. “The iniquity of heel” to fear, is the day of judgment, when man is judged by a sin he practices at “the heel of his age” (namely, at the end of his life without repentance). The “heel” of our Lord Jesus Christ is ‘Judas’ who delivered Him; who kept his eyes on His steps (His heels); Yet our Lord would say: I have no fear of the day of crucifixion, craftily prepared for me by the wicked. (Father Onesimus, bishop of Jerusalem) Let us then fear, not the people, nor the events, but falling into sin, or into the “iniquity of heel” ; namely, to deflect from the way of the Lord’s commandments. https://coptic-treasures.com/ For that is what we ought to fear, as it would turn our days into “days of evil”, and would turn the great day of the Lord, from a day of eternal wedding into one of horrible judgment. + Once man gets rid of the “iniquity of his heel”, and walks along the way of the Lord, he would not come to “the day of evil” … And for him, the ultimate day would not be “a day of evil”. Striving to take the iniquity away from their heel, and to walk along that “Way”, of Him who says: “I am the Way, the Truth, and the Life”; he will not fear “the day of evil”; For He who is “the Way”, will grant him security; pending that he is committed to avoid “the iniquity of his heel”. (St. Augustine) The most serious of iniquities is probably the love of money, which is “a root of all kinds of evil” (1 Timothy 6: 10); For he who loves money would set it as a god to worship. But, as it is not the wealth in itself, but loving or trusting in it, that would have control of our life; the psalmist goes on to say: “Those who trust in their wealth, and boast in the multitude of their riches” (6) However great is our riches, it may eventually leave us, and not benefit us in the time of tribulation as it did happen to the righteous ‘Job’, It is better for us, then, to be poor, trust in God, and has Him as our portion and inheritance, than to be rich and worship the wealth. For the love of wealth may provoke man to pride, selfishness, oppression, and violence; and may deliver him from one sin to another, to become a play tool of the evil thoughts and deeds. https://coptic-treasures.com/ + If you do not do mercy, out of your wealth, in your time, Wealth will not go with you to eternity, nor will benefit you on the day of evil; namely, on the day of judgment. (Father Onesimus, bishop of Jerusalem) + I wish we do not trust in our virtues (strengths); I wish we do not boast in the multitude of our riches; but boast in Him who promised us, in Him, by whose humility He rose up, threatening judgment on the proud; By this we would never be overcome by “the iniquity of our heel”. (St. Augustine) + If you are asked: What is the thing most cherished by you, for which you are probably envied by others? You may answer: authority, riches, and reputation! Yet, what is more miserable than all these things, if compared to the freedom of Christians?! .. A ruler may submit to the wrath of mobs, or of those in a higher rank; or to anxiety for the sake of those under him. … He who was a ruler yesterday may become a regular citizen today…. The present life is like a play on a stage of a theater, in which one plays a king, another a leader, a third a soldier; And once the play comes to an end, every one of them will earn his wages, not according to his rank in the play, but according to his labor and effort. … Now, is it glory which is the most cherished by man; that which could wither like grass? … Or is it the riches that do not grant happiness to their possessor; as we read: “Woe to you who are rich” (Luke 6: 24); and: Woe to you “who trust in your wealth, and boast in the multitude of your riches”/ (St. John Chrysostom) https://coptic-treasures.com/ + It is befitting of us not to put the hope of our salvation In anything other than our righteous works according to the grace of God … If we happen to have exalted ancestors, we are committed to strive to become more exalted; being sure that, in the judgment to come, we shall benefit nothing from the strife of our ancestors; but it would rather be judgment on us, that we belong to such righteous household, and have such good role models, whom we have not imitated. (St. John Chrysostom) If we cannot trust in our wealth and strength for dealing with our temporal problems, we would rather not trust them for our eternal salvation; For no man, nor any human possibilities can redeem us against death, justify us before the holy God, or bring us forth into fellowship of the eternal inheritance. A rich man may acquire some temporal possessions, or gain authority or honor; but he cannot acquire the eternal life, except by the living faith working with love. This is what motivate us to consider how the Savior has delivered His life for our sake, how He redeemed us, not by gold or silver, but by His precious blood, as the Lamb of God without blemish. “None of them can by any means redeem his brother, nor give to God a ransom for him. For the redemption of their souls is costly” (7, 8) + Namely, if man does not repent his sin, and does good works that bring pleasure to God, he will not be redeemed by a brother, or any of his relatives or close friends, even the virtuous among them; for everyone is rewarded alone according to his own works. https://coptic-treasures.com/ Nothing in the world would equal the value of the soul to redeem her. “’Though those three men: Noah, Daniel, and Job were in it, they would deliver only themselves by their righteousness’, says the Lord God; … they would deliver neither sons nor daughters” (Ezekiel 14, 16) But, if you say: [Would the intercession of such men not be of benefit?]… We answer that it would be of benefit, yet it needs the repentance of the sinner, and the labor in this age, in order to acquire the eternal life…. A sinner like us, would not be able to redeem us, nor to ask God’s forgiveness on our behalf; … Nothing could, but the precious blood of our Lord Jesus Christ, the Savior God. (Father Onesimus, bishop of Jerusalem) + Some people may tend to mention their friends, boast in their virtues (strength), and others in their riches. But that would be nothing but human haughtiness that does not trust in God … If a brother would not be able to redeem his own brother, Can he redeem any other man? Do you expect some man to redeem you from the wrath to come?! (St. Augustine) + Do not consider a brother for your salvation; but consider the incarnate God Jesus Christ, who alone, can redeem us all.by the extremely holy and precious blood shed for our sake. Not, that, because He came to dwell among us “in the likeness of sinful flesh” (Romans 8: 3), you would assume that our Lord has become a mere man, and would forget the power of His Divinity. … He is in no need to present to God a ransom for Himself; “He who committed no sin, nor was guile found in His mouth” (1 Peter 2: 21). https://coptic-treasures.com/ (St. Basil the Great) + He who is cast there (in the river of fire), will stay there forever; No one could save him from his punishment, whether a father, a mother, or a brother. + Ezekiel says: “Even though Noah, Daniel, and Job were in it, they would deliver neither sons nor daughters” (Ezekiel 14: 16). There is only one way; namely, the works (in the Lord); he who does not have them, will never be saved by any other means. Getting preoccupied with these things, and continuously meditating in them, will purify our life, and increase its splendor; We would behold the Lord with daring, and would get the promise of goodness, with the grace and compassion of our Lord Jesus Christ, by, and with whom, glory will be forever and ever, together with the Father and the Holy Spirit, Amen. + The prophet also said: “None of them can by any means redeem his brother, nor give to God a ransom for Him (7). No, not even if it is Moses, Samuel, or Jeremiah!. Listen, as an example to what God says to his prophet Jeremiah concerning this: “Do not pray for these people, for I shall not listen to you”; “Though Moses and Samuel stood before Me, Yet My mind could not be favorable toward these people”…. And Ezekiel says: “Even though Noah, Daniel, and Job were in it, they would neither deliver sons nor daughters” (Ezekiel 14: 16); … And if he Patriarch Abraham supplicates for the sake of some, …. God would leave him and go His way (Genesis 18: 33); … And to Samuel God said: “Do not mourn for Saul” (1 Samuel 16: 1); … And to Moses, who prayed for the sake of his sister, God said: “If her father had but spit in her face, would she not be ashamed seven days?” (Numbers 12: 14). https://coptic-treasures.com/ + Though Abraham called the rich man “Son” (Luke 16: 25), yet he was not able to do to him what a father would do to his son. And though the rich man called him “Father”, he could not enjoy what a son would expect his father would do of goodness. The Lord said this parable to teach you that neither family relationship, nor love, or emotion, would help him who is betrayed by his own life. + We have elaborately shown that, according to God’s compassion, love, and grace, we are committed to have the hope of salvation in our own righteous works, regardless of our fathers, grandfathers, grandfathers’ fathers, relatives, friends, or neighbors; for “none of them can by any means redeem his brother, nor give to God a ransom for him” … The five foolish virgins vainly begged their companions for some oil; … And despite the excuses presented by him who buried his talent in the ground, he, nevertheless was condemned. (St. John Chrysostom) “That one should live on forever, and never see the grave, When we look at the wise, they die; fool and senseless person perish together, and leave their wealth to others; Their graves are their homes forever; their dwelling places to all generations, though they call their lands after their own names” (8 – 10) + The prophet started to sermon the poor and those who labor, and to exhort them to strive, saying: [Your labor in this short life will bring forth to you an eternal life in the age to come; And, according to the apostle Paul: “I labored more abundantly than they all” (1 Corinthians 15: 10); … “in labor more abundant” (2 Corinthians 11: 23). https://coptic-treasures.com/ He who preferred the tough life to the easy rich one; and chose to walk along the narrow and sorrowful way, for the sake of his love for Christ, will not be affected by the punishments prepared for those pretending to have the wisdom of this world, called “foolishness” by the apostle. And he who, seeing the poor, the rich, and the wise, all die like any others, would not hate poverty, nor be grieved by the labor they suffer in this age. “The fool” is he who lives a heathen life; and “the senseless” is he who is enlightened by the statutes of the Jews, rather than does what would bring pleasure to God. Both of them perished in their foolishness and ignorance; and left their possessions to us – the believers. And with their deadly and ugly works, their bodies, the dwelling place of their souls, became like graves containing corruption; and moved from decorated houses to graves where they will remain forever; likened by the Lord to “whitewashed tombs which indeed appear beautiful outwardly, but inside are full of dead man’s bones and all uncleanness” (Matthew 23: 27). Cain’s son was the first to build a city and to call it after his name; then many kings and rulers followed suit; whom the prophet rebukes for not having their remembrance by something spiritual, the way the apostles and many saints did, by virtues, and their reputation by heavenly and not by earthly things. (Father Onesimus, bishop of Jerusalem) + It means that man does not understand what ‘death’ is! … Seeing some wise man die, he would say: If such a wise man who worshiped God with piety, dies, Let me then enjoy myself, as long as I am alive; For if the wise could do otherwise, they would not die. So the Jews did when they saw Christ hanged on the cross, they despised him, saying: “If this man is the https://coptic-treasures.com/ Son of God, let Him come down from the cross, and we will believe him” (Matthew 27: 42) …. In this, they did not perceive what is death! He is not wise, he who does not perceive how evil his condition is. (St. Augustine) + The Holy Book truthfully says: “The souls of the righteous are in the hands of God, and no torment will ever touch them” (Wisdom 3: 1); For the death of the saints is not death but (falling asleep); Having strived for the sake of eternity, they will live forever. “For precious in the sight of the Lord is the death of His saints” (Psalm 116: 15) What would be more precious than to be in the hands of God? As God is Life and Light, those in His hands will live in Life and Light. (Father John of Damascus) “Nevertheless man, though in honor, cannot abide in his pomp; he is like the beasts that perish” (12) He who assumes to abide in this world, and keep on enjoying its pleasures, is foolish and without understanding, and would be counted like the beasts. Hence the prophets used to liken the wicked who are attached to temporal things, to wolves, lions, dogs, oxen, serpents, etc. for being irrational. Whereas the righteous, attached to the heavenlies, are likened to certain birds, or some other animals, for some other reasons. The church is likened to the dove, on account of her purity, and to the lamb for its meekness; Even Christ was likened to a lamb, being the sacrifice and ransom for the sake of humanity; And to the lion coming from the tribe of Judah, who defends His people against the devil and his hosts. https://coptic-treasures.com/ + Anyway, “Man, though in honor, and cannot abide in his pomp,…. “Though in honor”, refers to the fact that he is created in the image of God, and according to His likeness, Preferring man to beasts, God did not create man the way He created beasts; but created him to have authority over beasts. He, who was created in the image of God, came to be compared to, and like the senseless beasts; being said: “Do not be like the horse or like the mule, which have no understanding” (Psalm 32: 9).. (St. Augustine) + If we do otherwise, not perceiving that we are in the image of God, and be preoccupied with our bodies more than with our souls, the Holy Book would rebuke us, saying through the prophet: “Man, though in honor, and cannot abide in his pomp, he is like the beasts that perish” (12). + If man, who is supposed to be attached to his wife without limits, looks with passion to another man’s wife, daughter, or maidservant – which is an extremely grave sin – he would be overcome by the beastly lusts, come to be like beasts, and lose his humanity; … If you do not fear to be like beasts, Fear at least to die like them! (Father Caesarius, bishop of Arle) + “Man, though in honor”, have come to be like beasts; because of his personal fault; having, by his life, likened their irrational life. + He will be justly condemned; For having been created rational, then lost his true rational nature, which he has got from God, led such an irrational life, https://coptic-treasures.com/ contrary to the righteousness of God, delivered himself to every earthly spirit, and submitted to all lusts; he would be worthy to hear the prophet say: “Man, though in honor, and cannot abide in his pomp, he is like beasts that perish”. (St. Erinaos) + On another aspect, rejecting the yoke of his Creator, disregarding His divine commands, submitting his soul to his body, preferring the pleasures of the flesh; man would not be perceiving his honor, would be likened to irrational beasts, and would be prone to death and corruption. (Father John of Damascus) + Bowing their heads toward the ground, the beasts look down at their bellies; and only seek what is for their bellies. Man, your head is directed up toward heaven, and your eyes look up high; If you come to degrade yourself to the covetousness of the flesh, and submit yourself to your belly, and to your sexual organs, you would be likened to the lowly irrational beasts, and would even be counted as one. Being called to more honorable cares; Seek what is up, where Christ sits; … Exalt your heads above the earthly things; … Fix your behavior in heaven, your true home, the Higher Jerusalem; For your fellow citizens are the firstborns, whose names are written in heaven. (St. Basil the Great) + The honor of rational nature is shown in discerning good from evil; And those who waste it, are truly likened to irrational and senseless beasts, https://coptic-treasures.com/ By such ability of perception, we can find our way to God. It is the natural knowledge, which precedes faith and is its origin; It is the way to God. (Mar Isaac the Syrian) + Since the early man sinned and disobeyed God, it was said: “Man became like beasts”; counted like irrational animals. Wisdom says: “The fornicator and the adulterer have become like an irrational beast”; meaning that man no more utters; having become like irrational beast, over-ridden by lusts. (St. Clement of Alexandria) + The Lord rode a colt (Mark 11: 1 – 8; John 12: 13); to turn the soul (that, according to the prophet became like irrational beasts) to the image of God, and to submit her to His Divinity. (Father Dorotheos of Gazza) + God of all has created man on earth, with a mind capable of wisdom, and with the ability of understanding; Yet he was deceived by the devil. Despite being created in the image of God, he preferred not to have the knowledge of his Creator. The devil caused the inhabitants of the earth to go down to the lowest rank of ignorance and irrationality. Perceiving this, the blessed David weeps bitterly, and says: “Man, though in honor, cannot abide in his pomp; he is like beasts that perish”. (St. Cyril the Great) That is what the carnal covetousness has done to us. Hence, having perceived how far down he descended, to be no more able to know the https://coptic-treasures.com/ secret of God – it is befitting of man to receive again God’s divine work in his life; And like the two disciples who loosed the donkey and her colt (Matthew 21: 3); it is befitting of him to loose his soul and body from the bonds of sin, by the Holy Spirit, and bring them as a fiery divine chariot to set freely forth toward the Jerusalem above (Galatians 4: 26). The psalmist remain in his sorrow for the misery of humanity; for, as men trust in their riches, they foolishly walk along that way, and go down to the pit. Then comes the following generation, and, not learning a lesson from their predecessor, they walk along the same way; “the way of those who are foolish, and of their posterity who approve their sayings” (13). 3- THE BLESSINGS OF RIGHTEOUSNESS: (14-15) As the trust in the riches of this world bring men forth to a life of beasts; as though to the slaughter or death; and causes them to become in humiliation under the authority of their befitting shepherd, namely, death. Whereas, those who have the righteousness of Christ; will, themselves, have true authority. “Like sheep they are appointed for Sheol; Death shall be their shepherd; The upright shall have dominion over them in the morning; straight to the grave they descend, and their form shall waste away; Sheol shall be their home. But God will ransom my soul from the power of Sheol, for He shall receive me” (14, 15) + Those who did not care for what would benefit their eternity, and those who followed suit, became in Sheol like sheep to the slaughter. Refusing to be under the care of the Good Shepherd, “death shall be their shepherd”, https://coptic-treasures.com/ namely, perdition; And their “form”, namely, their riches and strength, in which they trust, will grow old and waste away in Sheol; They will be bared of their glory. Upon the upright, the morning will shine; waking up in the divine light in the age to come, they will have dominion and will become rulers and masters. According to St. Basil the Great, man, though in honor, that he did not recognize; has been likened to the irrational beasts. Hence, the crafty devil took over the entire human race; gathered all men in Sheol, like sheep, helpless and irrational, pushed them down to death. and kept shepherding them since Adam up to the coming of the Lord Christ, Glory be to Him; who said in the gospel: “I am the Good Shepherd”, and the Good Shepherd gives His life for the sheep, which were shepherded by death….. Now, in the morning, when the day of the Sun of Righteousness – namely, our Lord Jesus Christ – shone; The upright who believed in Him, He redeemed from the dominion of mental death, namely, from being away from the eternal life; and delivered them to be guarded by the upright, namely by the angels, a guardian angel is given the responsibility to guard a believer, and to ordain his life for the sake of the salvation of his soul, (Father Onesimus, bishop of Jerusalem) + If Christ is “Life”, the devil is “death”; … not that he, himself, is death, but, because of him, death dwells. For the non-believers, death is the shepherd; Whereas for the believers “Life” is the Shepherd. … If, in Sheol, there are the sheep whose shepherd is “death”; In heaven, on the other hand, there will be the sheep whose shepherd id “Life”. … In flesh, we walk on earth, but with the heart we dwell in heaven, if we send there ahead of us everything that touch us. https://coptic-treasures.com/ The fruit of our labor will appear in the morning; Those who labor now will reign; whereas the proud and the haughty here, will go down below. “The upright shall have dominion over them in the morning” (14) (St. Augustine) + The wicked will get ready and prepare themselves to encounter (the angel of death), who will waste their form; and will take away the beauty of their nature; as their bodies deteriorate in dust. Blessed is he who, with joy, celebrates being saved of that perdition. (Mar Isaac the Syrian) 4- A COUNSEL AND A WARNING: (16 – 20) The psalmist ends his psalm by the following counsels: 1- If death is the shepherd of the wicked , and Sheol is their eternal dwelling place; God is the Shepherd of my soul, who, alone, can ransom my soul from the power of Sheol; and death will have no dominion over me (15). 2- Do not be afraid of those with riches and authority, for they will dies, and will carry nothing with them (16); They will follow the generation of their fathers, who took the same way, and lost everything. In other words, he counsels us not to preoccupy ourselves with the seen temporal issues, nor with those who have got much of them. “Do not be afraid when one becomes rich; when the glory of his house is increased; for when he dies he shall https://coptic-treasures.com/ carry nothing away; his glory shall not descend after him” (16, 17) + Do you wish to have eyes, only to see the present things? … He who resurrected, although He promised things of the future, yet He did not promise peace in this world, nor comfort in this life. Those who seek comfort, seek something good, yet they do not seek it in its proper place. For there is no peace in this life. He promised us to have in heaven, what we seek on earth; He promised to give us in the world to come, what we seek in this world. (St. Augustine) + The glory of this world is valueless and not permanent; and if it endures for sometime, it will eventually end up by death. It is written: “His glory shall not descend after him”. And for many, it did not even endure until the end of their life. … Things concerning God are, however, permanent, and are beyond any change or end; … For It is not something on the outside, but inside;… It is not set on a multitude of servants, vehicles, and expensive attire; but with it, man is clothed by an inner glory, without which, he would be naked. (St. John Chrysostom) + When you see him (the rich man) alive, Count him as dead! … Do not consider what he has here; but what he will take away with him … He may have a storehouse of gold and silver, many possessions, and a multitude of servants; but when he dies, all these will stay after him, and will belong to someone he may not even know; …. Many have got what is not left for them; and many have lost what was left for them. https://coptic-treasures.com/ (St. John Chrysostom) 3- Seek the blessing, yet not according to your own way, but according to the counsel of the Lord; … For many assume the blessed happy life to be in banquets and temporal pleasures. “Though in their lifetime they count themselves happy – for you are praised when you do well for yourself” (18) The wicked may consider his blessings and happiness are in temporal things, and my acknowledge God’s favor given to him; Yet, once he enters into a tribulation, he will do wrong toward God. According to St. Augustine, such a man thinks that he does himself good by excessive eating, drinking, and having fun; not perceiving that he is actually doing himself harm. + He is used to feed on banquets by his carnal mouth…. And on iniquity by the mouth of his heart…. Can man feed on iniquity? It is not I who say so; … Listen to the Holy Book, saying: “As vinegar to the teeth and smoke to the eyes, (so is iniquity to those who use it” (Proverb 10: 26). He who feeds on iniquity, namely, he who practices it through his own will, cannot feed on righteousness; For righteousness is bread! … Who is this Bread? … It is He who proclaims: “I am the living bread which came down from heaven” (John 6: 51) He is Christ, the Bread of the heart. (St. Augustine) https://coptic-treasures.com/ 4- We are committed not to follow the lead of our ancestors in their love of the world, lest we would join them in their destiny. “They shall go to the company of their ancestors, who will never again see the light” (19) Commenting on this, St. Augustine says: [He follows the lead of his ancestors; … The day will come when we know where Abel is, and where Cain is; as well as all those who follow the lead of Abel, and those who follow the lead of Cain; and so forth, until the end of the world]. 5- He ends the psalm by confirming the importance, for man, of keeping his honor, through enjoying the nature by which God created him in His own image and according to His likeness; and not through going down to the level of irrational beasts (20). --------------------------- AN INSPIRATION FROM PSALM 49 TOU ARE MY RICHES, O LORD + Grant me, O Lord, a spiritual ear to hear Your voice; To perceive Your commandment; And to recognize the works of Your love. + You created me in Your image, and honored me with reason and understanding; But, in my foolishness, I forsook every true knowledge; I bowed my head to the dust; And, when I desired the world’s glory and riches, https://coptic-treasures.com/ Instead of the riches, I got the inner poverty; And instead of the understanding, I got the irrational nature of beasts. + You came down to me, O Rich One; You became poor, to make me rich by Your poverty; Grant me Yourself; Let me acquire You; For You are my riches and glory. ====================== TABLE OF CONTENTS THE FIRST DIVISION (Psalm 1 to 41 -- continued) PSALM 21: SONG OF THE KING’S CONQUEST A royal psalm; A Messianic psalm; A guidance word (Key word of the psalm); The general frame: 1-The previous conquest of the king Messiah 2- The future conquest of the King 3- Praises and thanksgivings by the people. -- An inspiration from psalm 21: You hand, O Lord, always works in the life of Your children. PSALM 22: THE GLORIOUS PASSIONS OF CHRIST From passions to glories; A Messianic psalm; The title; The general frame: 1-The suffering Christ 2- The glorified Christ. PSALM 23: PSALM OF THE SHEPHERD, OR PSALM OF THE PARACLETE A praise of trust; A Royal liturgical psalm; Its relationship to psalm 22; A sacramental psalm; The general frame: 1-As a Shepherd https://coptic-treasures.com/ 2- As a Leader on the way of righteousness 3- As a Friend and Host. -- An inspiration from psalm 23: My Good Shepherd. PSALM 24: THE LORD OF GLORY ENTERS INTO HIS SANCTUARY Its occasion; Its relationship to the two preceding psalms; Its Messianic interpretation; The title; The general fame: 1-The Creator of all 2- The Holy King 3- The Glorious and Conqueror King. -- An inspiration from psalm 24: The open doors. PSALM 25: GOD, OUR TEACHER Christ, the Teacher; A guidance word (the key of the psalm); The general frame: 1- Prayer and trust in God 2- The Lord is my Savior and Teacher. -- An inspiration from psalm 25: O my Teacher, Teach me Your ways. PSALM 26: WALKING IN RIGHTEOUSNESS Its occasion; A Messianic psalm; The general frame: 1- David defends his integrity 2- David’s defense concerning the allegation that he forsook his people and the house of God 3- David seeks salvation and mercy from God. -- An inspiration from psalm 26: Vindicate me, O Lord. PSALM 27: TRUST IN THE LORD Unity of the psalm; Its occasion; Its title; The general frame: 1- A trust in the Lord 2- A refuge in the church of Christ 3- A prayer with hope 4- A counsel and guidance. -- An inspiration from psalm 27: My father and my mother have forsaken me.. https://coptic-treasures.com/ PSALM 28: OUR CHRIST IN THE PIT. A Messianic psalm; The general frame: 1-A supplication 2- An entreaty and trust 3- A thanksgiving and a praise 4- An intercession and love. -- An inspiration from psalm 28: Save me, O Lord, from the dungeon of the pit. PSALM 29: A THUNDERSTORM , OR THE VOICE OF THE LORD! Its occasion; The active voice of the Lord; Its relationship to psalm 28; The general frame: 1- A call to worship 2- The thunderstorm and the goodness of the Lord 3- God, the eternal King 4- God’s graces upon the church. -- An inspiration from psalm 29: How amazing You are, O Word of God. PSALM 30: THANKSGIVING FOR THE SALVATION FROM DEATH, AND FOR THE DEDICATION OF DAVID’S HOUSE. The title; The general frame: 1- Singing praise for the sake of healing 2- A call to remembrance 3- Looking back at the past experience 4- Renewal of praise. -- An inspiration from psalm 30: Set Your house in me, O Grantor of life. PSALM 31: INTO YOUR HAND, O GOD, I COMMIT MY SPIRIT. Its occasion; Its title; The general frame: 1- God is my refuge 2- Seeking salvation 3- The life, conqueror of suffering 4- An instructive, and a liturgical praise. -- An inspiration from psalm 31: Into Your hands, O God, I commit my Spirit. https://coptic-treasures.com/ PSALM 32: THE JOY OF FORGIVENESS: A psalm of frankness and confession of sins; The title of the psalm; Its general frame: 1The divine forgiveness 2- The divine guidance 3- The divine joy. -- An inspiration from psalm 32: Forgive my sins. PSALM 33: A SONG OF CONQUEST AND JOY: Its relationship to psalm 32; A psalm of praise, wisdom, and liturgy; The Word of God in the Old Testament; Its liturgical (infrastructure)The general frame: 1A call to praise 2- God’s faithfulness 3- God’s dealings with the nations 4- God’s goodness. -- An inspiration from psalm 33: O Eternal Love! PSALM 34: THANKSGIVING FOR THE SAKE OF DELIVERANCE. The general frame: 1- Praising God 2- Reasons for praising God 3- “Come you children, listen to Me” 4- The divine deliverance. -- An inspiration from psalm 34: Thanksgiving for the sake of deliverance PSALM 35: A CRY-OUT SEEKING HELP The general frame: 1-A supplication to the righteous God 2- A description of the sufferings 3- The intervention of God. An inspiration from psalm 35.A cry-out to the One risen from the dead. PSALM 36: THE WICKEDNESS OF MAN AND THE GOODNESS OF GOD. The general frame: 1- features of the wicked 2- The covenant of God 3- The fall of the wicked under curse. -- An inspiration from psalm 36: Great is Your compassion, O Lord https://coptic-treasures.com/ PSALM 37: THE MEEK SHALL INHERIT THE LAND OF PEACE; The general frame: 1-The blessing of faith 2- A comparison between the righteous and the wicked 3- The end of the righteous and the wicked. -- An inspiration from psalm 37: You are my joy and conquest. PSALM 38 THE THIRD PSALM OF REPENTANCE. Its title; The general frame: 1-Repentance and confession 2- A serious illness 3- Return to God 4- Confidence in confrontation of the enemies. -- An inspiration from psalm 38: Chasten me, O Lord, by the arrows of Your love. PSALM 39: EVENTS AND TIME. Its title; The general frame: 1- Man’s weakness and mortality (a- The wise silence b- Mortality of the human life) 2- A prayer and bringing the soul into account (a- A prayer to be rescued b- A supplication for the sake of a divine response). -- An inspiration from psalm 39: Instruct me, O Lord, how to surpass events. PSALM 40: “BEHOLD, I COME, TO DO YOUR WILL, O MY GOD” The general frame: 1- A praise for the conquest of Christ 2- The obedient Servant and His sacrifice 3- His enemies and His saints -- An inspiration from psalm 40: Not my will, but Yours be done. PSALM 41: THE BLESSED MAN: Between psalm 1 and psalm 41; Its title; The general frame: 1- Concerning the poor 2- The rejected poor 3- The conquest of resurrection. https://coptic-treasures.com/ -- An inspiration from psalm 41: Grant me, O Lord to see You in every poor. THE SECOND DIVISION THE CHURCH AND SALVATION (Psalm 42 to 92) PSALM 42: THIRSTY FOR CHRIST. Psalm 42 and 43; Circumstances of the psalm; Its title; The general frame: 1- A cry-out and longing for God 2- Tribulation and confusion . -- An inspiration from psalm 42: My tears have been my food. PSALM 43: VINDICATE ME, O LORD Its title; The general frame: 1- Vindicate me, O Lord 2- The enjoyment of the house of salvation 3- God, Savior of my life. An inspiration from psalm 43: In the house of salvation. PSALM 44: “WE ARE ACCOUNTED AS SHEEP FOR THE SLAUGHTER” Its occasion; The General frame: 1- God’s dealings in the past 2- A perpetual horn of salvation 3- A test of the present faith 4- A word of admonishment 5- A cry-out for the sake of salvation. -- An inspiration fro psalm 44: “For Your sake we are killed all day long” (Romans 8: 36) PSALM 45: THE WEDDING PRAISE FOR THE MESSIAH THE WARRIOR KING A ROYAL Messianic psalm; The Messianic King; Psalm 45 in the Orthodox rite; Its title; The general frame: 1- “My heart is overflowing” 2- “My tongue is like the pen of a ready scribe” 3- The https://coptic-treasures.com/ King’s glory 4- A Warrior King 5- Declaration of His kingdom 6- The bride queen 7- The bride’s glory. -- An inspiration from psalm 45: My soul will praise You, O Eternal Groom. PSALM 46: THE LORD OF HOSTS IS WITH US The general frame: 1- The Lord of hosts, Grantor of strength 2- The Lord of hosts, Grantor of gladness 3- The Lord of hosts, Grantor of conquest.; The antiphon Its title. -- An inspiration from psalm 46: The Lord of host, granting us conquest. PSALM 47: THE RULER OF THE WHOLE EARTH. A Royal Messianic psalm; Programs to interpret this psalm; The general frame: 1- Prophesying the overall reign of God 2- The general worship of God the King 3- The glory of God the King; Its title. -- An inspiration from psalm 47: Rein, and be glorified, O Lord. PSALM 48: THE CITY OF THE GREAT KING A psalm of Zion (the church); Its occasion; The general frame: 1- The city of the great king 2- The unconquerable city 3- A worshipping exultant city 4- A city that testifies to her God; Its title. -- An inspiration from psalm 48: The city of the Lord of hosts. PSALM 49: FAILURE OF RICHES AND HONOR TO ENDURE. Its occasion; The general frame: 1- A call to attention 2- Failure to endure of riches and honor 3- The blessings of righteousness 4- A counsel and a warning; Its title. -- An inspiration from psalm 49: You are my riches, O Lord.
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