THE TRUE REPENTANCE Perceiving that “No man born to a woman is without sin, even if his life is one day on earth”, and knowing that no man however holy he is will not commit sin, the church gave this psalm a special place among the psalms. According to the Egyptian Coptic rite, most of prayers begin with the recitation of this psalm right after the Lord’s prayer and the prayer of thanksgiving. By this it confirms the following points: 1- It is not allowed for the church, as a holy congregation, nor for any of its members, to stand to pray, unless he gives thanks to God for His gifts, and confesses His need for the divine mercies. These two lines – the thanksgiving and the repentance – represent general and main tendencies in both the public and personal worship. 2- The church, by the spirit of prayer, present a true program for repentance, through a practical actuality lived by a great prophet who fell and stood aright by the Lord. That is why a study of this psalm is extremely essential to reveal the concept of repentance, and its practical practice. 3- Praying this psalm on a daily basis, even in our bed, is like a warning to us lest we become slothful with sin, or postpone repentance. According to father Onesimus of Jerusalem: [Exposing the falls of the saints in the holy books is allowed by God to exhort us toward repentance and perpetual awareness, when we see great virtuous men of God like the prophet David and the apostle Peter, have sinned and fallen because of slothfulness and lack of awareness]. 4- According to St. Augustine, this psalm, together with the rest of the psalms of repentance, which he was very fond, having written them with large font, and hanged on the wall, to pray with tears while on his death bed; represent a call to receive affliction with joy; saying: [David did not fall in this sin while suffering the persecution of king Saul … Namely. He was much closer to God when he was more miserable. Anguish may sometimes be of benefit, like the scalpel of the surgeon for a gravely sick man1]. Its features: 1- This psalm, the fourth of the psalms of repentance, and the most famous, was written by the prophet David confessing his sin when the prophet Nathan delivered to him the divine message (2 Samuel 12: 1-3). He presented it in the darkest moments of his life, in which his own soul was exposed before his eyes; and by which, he does not only reveal the depths of his sorrow for what he has done against God, but rejoices, becomes glad,, praises God, and testifies to His salvation works; His sorrows become mixed with joy, and the tears of his grief with those of joy. There are many who look at repentance from only one aspect, to see in it just tears, sufferings, and sorrows, forgetting that repentance is nothing but the experience of the crucifixion and resurrection of Christ; And that it is a joyful royal way, according to the saying of the Lord: “Repent, for the kingdom of heaven is at hand” (Matthew 3: 2; 4: 17). That is why this psalm starts by seeking the divine mercies, to set forth to testifying to the compassionate God toward the sinners; then entering into a state of praising and 1 On Ps 50 (51). 4.plumer: the Paslms ;. 555. https://coptic-treasures.com/ 3 enjoying the Higher Jerusalem, where God smells our life as a joyful burnt offering, a subject of His pleasure. 2- This psalm, together with psalm 32, although they were written in the same bitter circumstances, yet psalm 32 talks about what the prophet David has reached of misery because of the sin, before he repents, and what he got of joy and happiness after his confession. Whereas the psalm here, talks to us in more detail about the experience he lived by a spirit of piety1. 3- This psalm, revealing to us the nature of sin, being a rebellion, iniquity, and evil, and its seriousness as much as we can perceive; we long to rid ourselves of it, its authority, curse, and the rest of its bitter fruits2. 4- David sinned, yet when his sin became public, he was ashamed of it, yet was not ashamed to confess it publicly before the right person (the prophet Nathan), even though the later was of less religious and temoral stature than his own; then confessed it before the whole world later on, through his psalms of repentance which became a part of the collective worship. Its general frame: 1- An initial call for purification 1 - 2 2- A confession of iniquity 3 - 5 3- The joy of forgiveness 6 - 9 4- A continuous renewal 10 - 12 5- A testimony before the sinners 13 6- Offering a sacrifice of praise and thanksgiving 14 - 17 7- An enjoyment of a spiritual church life 18 – 19 The title: A prayer of repentance To the Chief Musician. A psalm of David when Nathan the prophet went to him, after he had gone in to Bathsheba. The title came to open the door of hope before every man whatever his sin is; as the Lord longs for our return to Him. God sent to David, the prophet and king, someone to reveal to him the wounds of his soul, to make him resort to the heavenly Physician. Let the sinner be aware of the seriousness of the wound, and not despair of the greatness of the Physician. As the sin, together with despair is a sure death. Whatever is your case, O sinner, if you hesitate to repent, do not despair of your salvation; Just listen to the sighs of Daved. He did not send Nathan to you, but He sends to you David Himself. Listen to him crying, and cry together with him. Listen to him sighing, and sigh together with him. Listen to him weeping, and mix your tears with his. Listen to him putting himself aright, and rejoice with him. In case you did not alienate yourself from sin, do not alienate yourself from hope in forgiveness. 1 Ibid 561. 2 Epistle 122: 3. https://coptic-treasures.com/ 4 Take notice of the extent of humility of the king; how he did not despise his counsel; how he did not say to him: How dare you talk to me in such a way, I the king?! If the king gave heed to a prophet; Let the humble people of God give heed to Christ! If David’s sin is counted as an iniquity; I wish the iniquitous do not despair of them. If God forgave the iniquitous (David), Let them look up to Him, to whom they should resort, and whose ways they should learn!. St. Augustine 1- AN INITIAL CALL FOR PURIFICATION: The psalmist opens this psalm of repentance by seeking the mercies of God, which grants purification, and forgiveness of sin. “Hive mercy upon me, O God, according to your loving kindness; according to the multitude of Your tender mercies, blot out my transgressions. Wash me thoroughly from my iniquity, and cleanse me from my sin” (1, 2) Having felt the heavy burden of his iniquities, the prophet David proclaims, not only his need for the mercy of the Lord, but for His loving kindness and the multitude of the divine tender mercies. He stayed for nearly a year and a half crying out “When I kept silent my body wasted away, through my groaning all day long” (Psalm 32: 2) Although David has been the first man, no congregation or individual -- whatever his civil or religious stature is could condemn him with death; yet he perceived that sin could issue such verdict against him; and no one could save him of it except the mercies and grace of God. The prophet David talks with the language of someone who is utterly helpless of saving himself by himself or through anyone else; together with a complete faith and trust in the multitude of God’s mercies. His sin was so heavy, that it needs great mercies to forgive1. St. Jerome It is befitting of a sinner not to despair, as long as he is under the care of such mighty divine Physician; whose multitude of mercies are so great, that He does not only forgive the sins of those who seek to reform their life, but would allow them, as well, to enjoy the eternal rewards2. In case one of you commits such serious transgressions, let him listen to these words, and say together with David: “Have mercy upon me, O God, according to Your loving kindness”. If someone prays for the sake of the multitude of mercies, let him add to them the greatness of his misery. Those who sin out of ignorance, let them seek Your simple mercies; But as for me, have mercy upon me, pour Your loving kindness on me, to heal my serious wound, according to Your great healing ability. As much as what I did is mighty serious, yet I am resorting to the mighty One. If I do not find such a great Physician as You, I would despair because of the deadly nature of my wound3. 1 Sermon 184: 6. 2 Sermon 134: 5. . 3 راجع أنثیموس الأورشلیمي: تفسیر المزامیر، مزمور 50 https://coptic-treasures.com/ 5 Father Caesarius, bishop of Arle He who seeks the multitude of mercy, confesses the greatness of his misery. I beseech You, O the wholly Goodness, Do not count on me my serious transgression. “Do not enter into judgment with Your servant” (Psalm 143: 2). “According to the multitude of Your mercies, blot out my transgressions” (Psalm 51: 1). Woe to me, O miserable man, The day of judgment is at hand, and what is secret in my conscience will be made public. When the voice will be heard: [There is the man, and there are his deeds! What shall I say then, O my Lord, and my God, when heaven reveals my sins, and earth stands against me?! St. Augustine As the wound of the prophet was great, he sought from the Physician of souls a great medicine, which is mercy and a multitude of tender compassion. Actually, there are no greater mercies or compassion than the incarnation of the Word of God who wipes out iniquities. Father Onesimus of Jerusalem I see many who beat their chests, saying: ‘We have sinned’; and assume that their hearts utter it together with them. To them and the like I say: Not everyone who says: ‘I have sinned; I have sinned’, will be forgiven; the same as, “Not everyone who says to me: ‘Lord, Lord’, shall enter the kingdom of heaven” (Matthew 7: 21). In the Holy Book I see that Judas said before the Jewish chief priests and elders: ‘I have sinned’ (Matthew 27: 3). It was also said by king Saul before Samuel the prophet (1 Samuel 15: 24-34). And it was said, as well, by king David before Nathan the prophet. Yet, only one out of those three heard a clear answer of forgiveness, namely David (2 Samuel 12: 13). That was because David said it truly from the heart (Psalm 51: 1), as obvious from his prayers in the book of psalms. St. John Chrysostom According to St. Cyril1, The psalmist’s cries seeking the cleansing of his heart and conscience refer to the cleansing in the water of baptism. There were several cleansings and purifications according to the Mosaic statutes, based upon the blood of animals to cleanse the body. Whereas the cleansing of the inner man needs the water of baptism, set upon the work of the Lord Christ, capable of purifying the depths, and renewing the human nature; As according to the apostle Paul: “If the blood of bulls and goats, and the ashes of a heifer, sprinkling the unclean, sanctifies for the purifying of the flesh, how much more shall the blood of Christ, who through the eternal Spirit, offered Himself without spot to God, purge your conscience from dead works to serve the living God?” (Hebrew 9: 14). This free cleansing, set upon the worthiness of the Savior, needs the confession of our iniquities; namely, our need for the Savior. 2- A CONFESSION OF INIQUITY: “For I acknowledge my transgressions, and my sin is ever before me” (3) 1 St. Augustine : On the Gospel of St. John, tractate 12: 13. https://coptic-treasures.com/ 6 Although David no doubt knew that he has sinned, yet he put his sin behind his back, and did not confess it, until the prophet Nathan came and put it before his eyes. Since those moments, having felt the work of God who lifted its burden up from him, he hid it no more behind his back, but confessed it all the time, namely confessed his weakness. David perceived the importance of confessing his sins, and that God shows compassion on him who confesses his sins; whereas on him, who hide them out of pride, God shows no compassion. Although God forgave David, yet the later, trusting in the greatness of God’s mercies, and the multitude of His loving kindness, never forgot his sins; not out of despair, but perpetually remembered them to perceive his weakness, and to seek the mercies of God, and in order to be aware of the causes of sin, particularly slothfulness and lack of care, even for moments; to glorify the divine grace. He who perpetually remember his sin with a feeling of shame, would remorse, and would consequently be aware not to fall again; in order to gain forgiveness. Everyone who accuses himself, confessing his sin, will have it forgiven; For God says: “I, even I, am He who blots out your transgressions for My own sake; and I will not remember your sins. Put Me in remembrance; Let us contend together; State your case, that you may be acquitted” (Isaiah 43: 25, 26), Father Onesimus of Jerusalem “For I acknowledge my transgressions, and my sin is ever before me” (3). I shall not put what I have done behind my back, to watch the others, forgetting about myself. I shall not claim removing the speck out of my brother’s eye, not considering the plank in my own eye (Matthew 7: 5). My sin is before and not behind me. It was before behind me, until God sent the prophet Nathan to me, who said to me: “There were two men in one city, one rich and the other poor. The rich man had exceedingly many flocks and herds. But the poor man had nothing, except one little ewe lamb which he had bought and nourished; and it grew up together with him and with his children. It ate of his own food and drank from his own cup and lay in his bosom; and it was like a daughter to him. A traveler came to the rich man, who refused to take from his own flock and from his own herd to prepare one for the wayfaring man who had come to him; but he took the poor man’s lamb and prepared it for the man who came to him. What do you think that man deserve?”. David’s anger was greatly aroused; not knowing that that parable was said about him (2 Samuel 12). Because his sin was not yet before him but behind him; And he has not yet confessed his iniquity; he did not forgive the sin of the others (having said that such a man shall surely die). The prophet Nathan took the sin from behind David and put it before his eyes, to see that the verdict he uttered in great anger was upon him; he made his tongue be a weapon by which to wound his heart. To be called a man, this is the work of God; And to be called a sinner, that is the work of man himself. You should blot out what you have done, to let God save what He has made. It is befitting of you to hate your own work, and to love God’s work in you. Once you are not pleased with your own works; those good works of God will begin; finding the wrong in your evil works, https://coptic-treasures.com/ 7 Confessing the evil works is the beginning of the good ones. How can you perform the truth? Do not spoil yourself, nor flatter it. Do not say: ‘I am righteous’, while you are actually not. By that you start to do the truth. You can come to light, to proclaim that your works are done through God; because you cannot hate your sin unless God shines on you, and reveals the truth to you. Whereas he who loves his sins, even after he is counseled, he hates the light who counsels him, and flee from him. The works which he loves do not appear evil to him. He who does the truth will accuse the evil works in him, will not justify himself, nor forgives himself, for God to forgive him. He who wants God to forgive him, let him first acknowledge his sins by himself, and come to light, where he thanks God who reveals to him what he should hate in himself. He would say to God: “Hide your face from my sins” (9). Yet, with what face can he say that, unless he adds: “For I acknowledge my transgressions and my sin is ever before me” (3). Let your transgressions be ever before you, you who do not intend for them to be before God. Whereas, if you put your sins behind you, God will bring them forth before your eyes, and will do that at a time when there is no more fruits of repentance1. St. Augustine “For I acknowledge my transgressions, and my sin is ever before me” (3). I will not put what I do behind me. I will not look at the others and forget myself. I will nt strive to remove the speck out of my brother’s eye, and not consider the plank in my own eye. My sin is ever before me, and not behind me. It was indeed behind me, when God sent His prophet to me to teach me by the parable of the poor shepherd of sheep2. Father Caesarius, bishop of Arle The beginning of the way to repentance is our condemnation of our sins3. St. John Chrysostom In case a sinner is embarrassed to reveal his sin to the priest of God, let him seek the cure from the saying: “I said: let me confess my iniquity to the Lord; and He will forgive the evil of my heart”. It is like when man vomits the indigested food that weighs down his stomach, he would be relieved, the same way when he sins and hides his iniquity in himself, and feels uneasy within himself; and would be relieved if he confesses his sin, and vomits his iniquity4. The scholar Tertullian What man is embarrassed to reveal and expose to the priest of God, is a sign that it is something bad, and a devilish5. St. John Cassian The sinful thought will become weak once it is revealed … By the power of confession, the serpent of uncleanness would retreat from its dark hidden cave, and 1 Sermon 134: 6. 2 Resisting the Temptation of the Devil. Hom 2: 6. 3 In 1 Cor., hom 11. . 4 المرجع السابق، ص 267 . 5 للمؤلف: الحب الرعوي، 1965 ، ص 266 https://coptic-treasures.com/ 8 would escape in disgrace. The devilish thoughts would have authority on us, as long as it remains hidden inside our hearts1. Father Moussa John the Baptist used to command those who came to him to confess their sins before they could be baptized; not that he would so need; but for their own peace. As the confessor would then become relieved of the burden over his heart and conscience. The strife against uncleanness is far better than the strife against pride2. St. John El-Dargy Do not say all your thoughts to everyone, lest you cause them offense … But put in your heart to listen to your father of confession, to have God’s blessing on you3. St. Anthony the Great What I have already said concerning the remembrance of sins is actually of great benefit, and necessary for those who begin their repentance, that, by continually beating their chests, they would say: “For I acknowledge my transgressions, and my sin is ever before me” (3); and also: “For I will declare my iniquity” (Psalm 38: 18); As during our repentance, till sorrowful for remembering our past sins; the flow of our tears caused by our confession of sins would certainly quench the fire kindling in our conscience4. Father Penovius It is thus befitting of the repentant to confess his sins before God, and before his father of confession, the way David, the prophet and king did before the prophet Nathan. What did he confess? “Against You, You alone, have I sinned, and done this evil in Your sight –That You may be found just when You speak, and blameless when You judge” (4) The prophet David realized that all his sins were directed against God alone – the Limitless, the eternal, the Holy, the Good, and the Truth; And that he did wrong against Bathsheba, against her husband Uriah the Hittite, who was faithful to him, against the whole people of Israel, and against himself. But perceiving that his body, as well as his soul is the procession of God, and his neighbor is in the image of God; the prophet David counts every sin directed against himself or the others will be an offense against God Himself. By that we can realize the seriousness of the sin, and the need to be saved from it by a divine work. On another aspect, perceiving that God is Righteous in His love for us, as well as in His promises and sayings, and how much He cares for our salvation, we resort to Him as a Savior, before being a Judge, to be able to be justified before Him on His coming. The secret of David’s strength was probably because he was only preoccupied with God and His commandment and truth. He did wrong to men, but what grieved him the most, was that he hurt the feelings of divine love toward him. He did not defend himself or make any excuse for his deeds, but, with the spirit of surrender, he confessed that he would never be justified before God. 1 St. Cassian. Conf. 2. . 2 المرجع السابق، ص 268 . 3 المرجع السابق، ص 284 4 Cassian, Conferences 20: 7. https://coptic-treasures.com/ 9 Your goodness and gifts to me are uncountable: You have brought me forth from shepherding the sheep, set me a king, gave me victory over my enemies, and saved me from a multitude of difficulties. I, though, having forgotten all that, disobeyed your commands, O my Creator and God. I have not done wrong against men, as much as I did against You “Against You, You alone, I have sinned” By this, he probably means that, although my sin might be hidden from men, yet it is not hidden from you, who knows all hidden things. Or it may probably means that, as the king, does not submit to the statutes of people, but only to those of God, he says: “Against You, You alone, I have sinned”, through disobeying your law. Or it may mean that people with their flattering nature do not care that I have sinned and became worthy of punishment; and they would never say to my face that I did. But you, on the other hand, being Righteous, You do not wish for your creation to perish. If your goodness is compared to the wrong I did in my foolishness, you will appear True, And I would be a denier. And in case there is a trial, you will be the Winner, and I the loser; For You have not failed to care for me, even though I sinned…. As according to St. John the evangelist: “If we say that we have no sin, we deceive ourselves, and the truth is not in us” (1 John 1: 8). Father Onesimus of Jerusalem Those who have an abundance knowledge of the divine teachings, in case they sin, they do that in the presence of God and before Him, according to the saying of the psalmist: “My sin is ever before you” (3)…. The privilege of him who sins before God is that he is quick to repent, and to say: “I have sinned”. Whereas he who flee from God’s face will not be able to repent, nor to get purified of his sins1.The scholar Origen Having such a great love toward man, caring for our salvation, and longing for closing shut the mouths of the foolish, He never ceases to work on His side, even though men would not care. Knowing that, the psalmist says: “that You may be found just when You speak, and blameless when You judge” (4) 2. Although God presented everything possible to men, they have not changed to the better3. St. John Chrysostom He who needs no defense, would keep silent; whereas he who fears defeat would hasten to talk and defend himself. If Christ is judged, He would overcome; as according to the prophet, “You are found just when You speak, and blameless when You judge” (4). What is therefore His need to speak when judged, if His trial would always end in complete victory for Himself?! 4 Father Maximus, bishop of Torin Standing before God, confessing his sins, and confirming that what he does is planted in his nature, the psalmist does not justify himself, but accusing his nature, seeking a divine help to change it. 1 In Exod., hom. 11: 5. 2 In John, hom 56: 1. 3 Homilies on Rom. Hom 7. 4 Fr. Maximus of Turin: Sermon 57: 1. https://coptic-treasures.com/ 10 “Behold, I was brought forth in iniquity, and in sin my mother conceived me” (5) We are told about the piety of his mother (Psalm 116: 16); what he means here is the original sin; confessing that he is brought forth in this world by the seeds of iniquity. There is no conceiving without sin, as there are no parents who have not fallen1. St. Ambrose Is David, the son of Jesse, the righteous man (1 Samuel 16: 18), brought forth through adultery? Then, what does he mean by saying: “I was brought forth in iniquity”; but that the iniquity has come down from Adam! If children are righteous … Why would their mothers hasten with them to the church when sick?! … What do baptism and the forgiveness of sin mean?! … What does baptism cleanse?! … What does grace absolve? It absolves the results of sin. … If a child can talk, or if he has the knowledge of David, he would say: You do not see my works, of which I have none; but I was brought forth in iniquity, and I was fed sins by my mother while still in her womb! No one is pure in the sight of God, not even a babe of one day on earth; although these are counted as exceptions, and beyond the limits of our human measurements to enquire about the rank they are worthy of in the portion of the saints, promised in the future2! St. Augustine “No one born of woman is without sin, even if his life is one day on earth” (Job); And David groans, saying: “I was brought forth in iniquity, and in sin my mother conceived me” (5); And as proclaimed by the apostle: “For all have sinned and fall short of the glory of God; being justified freely by His grace through the redemption that is in Christ Jesus, whom God set forth to be a propitiation by His blood” (Romans 3: 23- 25).Hence, the forgiveness of sins is given to those who believe; according to the words of the Lord Himself: “This is My blood of the new covenant, which is shed for many for the remission of sins” (Matthew 26: 28) 3. St. Basil the Great According to the Holy Scripture, everyone who enters into this world is said to carry a certain corruption. This actually happens in his mother’s womb (Job 3: 11); when he takes a body out of the parental seeds, to be said to “defiled in his father and mother” (Leviticus 21: 11). Do not you know that when a male child reaches 40 days of age, he is presented to the altar to be purified (Leviticus 12: 2) … as though he has been defiled when conceived by his parental seeds or in his mother’s womb? That is why everyone “is defiled in his father and mother” (Leviticus 21: 12); except for My Lord Jesus Christ alone who came pure into this world pure, undefiled in His mother, having entered into an undefiled womb (as “the Holy Spirit came upon her, and the power of the Highest overshadowed 1 Explanation of David the Prophet, 1: 11: 56. 2 Sermons, 351: 2. 3 Concerning Baptism, Book 1, chapter 2. https://coptic-treasures.com/ 11 her” (Luke 1: 35); He who, since a long time said: “Being good, I entered an undefiled body” (Wisdom 8: 20) 1. The scholar Origen About the church of the Gentiles it is said: “I am black and beautiful” (Song 1: 5). She is black by nature, but beautiful by grace. She is black because “I was brought forth in iniquity, and in sin my mother conceived her” (Psalm 51: 5). And she is beautiful because: “Purge me with hyssop, and I shall be clean; Wash me, and I shall be whiter than snow” (Psalm 51: 7) 2. Father Caesarius, bishop of Arle If the beginning warrants punishment, How about the end? … Who will rejoice in a life that begins with sorrow? The prophet was aware of that when he said: “I was brought forth in iniquity, and in sin my mother conceived me” (5) 3. Father Peter Christologus 3- THE JOY OF FORGIVENESS: Proclaiming that his sins are deep in his nature since he was conceived, the psalmist does not fall into despair, for he sees God who loves the truth reveal to him the secrets of His divine love and His salvation works; For He is the Savior of souls from corruption! That was what restored to David his joy and gladness. “You desire truth in the inward being; therefore teach me wisdom in my secret heart” (6) Once David said: “I have sinned against the Lord”, the Spirit of God in the prophet Nathan proclaimed to him: “The Lord also has put away your sin” (2 Samuel 12: 13). St. Augustine “Against You, You alone, have I sinned, and done this evil in Your sight”; Yet You did not deal with me according to my sins, but instead, You did with me according to Your goodness; You, not only forgave me, but granted me the grace of adoption, by which I got to know clearly what You hid from the others concerning the things to come. Father Onesimus, bishop of Jerusalem That was not a verdict of a Judge in a court of justice, nor of One who punishes on a sin, but of Him who grants forgiveness4. St. John Chrysostom According to St. Cyril5: [The “Truth” beloved by the Father is the “Son”, by whose salvation work He gives purification of the body and soul. By that, the wisdom of God revealed to David that purification is realized, not through the cleansings of the Mosaic law, but through the blood of Christ; And that the Father’s pleasure in us is in Christ “the Truth”. And once the psalmist discovered the work of Christ “the Truth”, he daringly said: 1 Homilies on Leviticus, homily 12: 4: 1. 2 Sermon 124: 1. 3 Fr. Peter Chrystologus: Selected Sermons, 44. 4 Homilies on Penance 3: 4. . 5 راجع أنثیموس الأورشلیمي: تفسیر المزامیر، مزمور 50 https://coptic-treasures.com/ 12 “Purge me with hyssop, and I shall be clean; Wash me, and I shall be whiter than snow” (7) The prophet David perceived the defilement of his inner depths, and felt as though leprosy has infected his soul through sin; hence he became in need of the hyssop that was used in sprinkling the blood of the Passover (Exodus 12: 22); in the water of purification (Numbers 19: 6, 18); and in the ritual for cleansing healed lepers (Leviticus 14: 6). The “hyssop” refers to the Lord Christ who, in His humility became like grass of no value, by which His blood is sprinkled on His people to purify them. The hyssop is a weak and lowly kind of grass, but with deep and strong roots, that cling to a rock, by which to enter into the hearts of the saints, that “they may be able to comprehend what is the width, length, depth, and height” (Ephesians 3: 17-18), to recognize the cross of our Lord1. In case, by the roots of love, you cling to your Rock (Your Christ), be humble by your humble God, to become glorified by your glorified God; to be sprinkled by the hyssop, and be cleansed by the humility of Christ. Do not despise the grass; Consider the activity of the medicine. He says: “Though your sins are like scarlet, they shall be as white as snow” (Isaiah 1: 18). Out of those people, Christ “might present to Himself a glorious church (garment) not having spot or wrinkles, holy and without blemish” (Ephesians 5: 27). That is why, when He transfigured on the mount, “His clothes became as white as the light” (Matthew 17: 2); a reference to the church purified from all the defilement of sin. St. Augustine Pouring His love in humility, our Christ cleanses us from our sins, to become as white as snow, and to be clothed with Christ as our white wedding attire. There is the purification of the soul of the defilement accumulated on it through the bodily thoughts; and as it is written: “Wash me, and I shall be whiter than snow” (7). We are not washed according to the Jewish rite whenever we are defiled, but we had baptism for salvation2. St. Basil the Great This washing (whitening), we are committed to understand as originating from radiations of the true light, coming down from the splendor of heavenly visions3. The scholar Origen Confess, O man, your sins to have the forgiveness; “Set forth your case, so that you may be proved right” (Isaiah 43: 26 LXX). Why would you be ashamed to confess. when you are brought forth in them (Psalm 51: 5). He who denies his transgression, and does not confess it, is actually denying his birth… Let the sinner, and the unholy confess; and let the righteous not be lifted up nor be haughty, lest he would lose the reward of his righteousness by pride (Job 10: 15) 4. St. Ambrose 1 On Christian Doctrine 2: 41. 2 On the Spirit 15 (35). 3 Homilies on Numbers 27: 12. 4 The prayer of Job and David, Book 1, 6: 19. https://coptic-treasures.com/ 13 By becoming the blameless clothing of Christ, as He transfigures on Mount Tabor in our midst, our life becomes filled with joy and gladness, with the spirit of humility. Our gladness is that, while weak, we became by Christ strong, and while sinners we got His righteousness! After that you were given white attire as a sign that you have taken off the garment of sin and put on the garment of purity and innocence, about which the prophet says: “Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow” (7). He who is baptized becomes pure according to both the law and the gospel; for Moses has sprinkled the blood of the lamb by a bunch of hyssop (Exodus 12: 22); While, according to the gospel, the clothing of Christ became white like snow, as He appeared in the glory of His resurrection. He, therefore, whose iniquity is forgiven, will become whiter than snow; hence, it is said in Isaiah: “Though your sins are like scarlet, they shall be as white as snow” (Isaiah 1: 18) 1. St. Ambrose “Make me to hear joy and gladness, that the bones which You had broken may rejoice” (8) Through the true confession of David of his sins, his humble bones trembled; but God’s grace brought him forth to joy and gladness. As much as his bones were broken in him by repentance, his soul exulted in him, when he felt that God has brought him forth from the darkness to the light; and from the corruption to non-corruption; to live as though in heaven. The psalmist probably felt that the sin has broken up his bones or his inner man; Yet the grace of God that took off the authority of sin, has set in him the new man who is according to the image of his Creator. He who does not grieve on his sins, and on those of his brethren, will never experience the inner joy. When you were preoccupied with defending your sins, you were defeated … Your defense is not for your own good; For, who are you, who defend yourself? It was befitting of you to accuse yourself. Do not say: ‘I did nothing’, or ‘what serious thing have I done?’ or ‘All the others are doing the same’! If you commit a sin, and said that you did nothing, you, yourself, will become nothing; and will get nothing from God. He is ready to grant forgiveness; yet you are closing the door on yourself! He is ready to give; So do not resist by locking the door; but open up the bosom of confession “to hear joy and gladness”. Enter into the depths of your souls, away from all noise. Meditate in your depths; Search for a quiet place for the retreat of the conscience, where there is no disturbance, debate, or struggle; where there are no thoughts of bigotry and strife. Listen to the Word of God with meekness to get to understand it. Say: “Make me to hear joy and gladness, that my bones may rejoice” (8); yet the humble, and not the haughty bones2. Whatever is the wealth that man brings with him from Egypt, he will not be saved unless he keeps the Passover. . 1 الأسرار 7 2 Sermon on NT Lessons, 2: 22. https://coptic-treasures.com/ 14 Now, Christ is our Passover; He who was slain for our sake. There is nothing like the sacrifice of Christ that clearly teaches us the call that He, Himself, directs to those whom He sees labor in Egypt under the authority of Pharaoh; to say to them: “Come to Me, all you who labor and are heavy laden, and I will give you rest. Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls. For My yoke is easy and My burden is light” (Matthew 11: 28-30). Who are they whose burden is light but the meek and the lowly in heart? Who are not puffed up by knowledge, but are edified by love? … Let them remember that those who celebrated Passover then, were a shadow, when they stroke the lintel and the doorposts of their doors with the blood of the lamb, using a bunch of hyssop (Exodus 12: 22), which, although, a weak and humble kind of grass; yet it is a symbol of the virtue of purification. Let no one become haughty by the knowledge that puffs up; Nor boast of the wealth he brought forth with him from Egypt. For the psalmist, who says: “Purge me with hyssop, and I shall be clean; Wash me, and I shall be whiter than snow; Make me to hear joy and gladness” (7, 8); adds to it right away: “that the bones which You have broken may rejoice”; showing that the hyssop refers to purification from pride1. St. Augustine Opening up the door of the true gladness by his confession of his sins, in humility and faithfulness, the believer will see God, the Forgiver of sin, and the Savior of souls from corruption; and will say with surety: “Hide your face from my sins, and blot out all my iniquities” (9) “Hide Your face”, not from me, but “from my sins”; as, he in another place prays, saying: “Do not hide your face from me: (Psalm 143: 7) He himself, does not hide his face from his own sins, saying: “For I acknowledge my transgressions” (3). You cannot ask God to hide His face drom your sins, when you, yourself would not hide your face from them. … If you put your sin behind your back, God wil hold His face fast on them. Turn your sin to be before your own face, if you want God to hide His face from it; for then, you would safely seek, and He would listen to you. St. Augustine Here, the prophet seeks from God to blot out all his iniquities, because in case one single sin remains, it would deny him entering into the kingdom of God; as, a little defilement, found in the attire, would keep us from entering into the sanctuary. This conforms to the saying of the apostle Paul: “Do not be deceived. Neither fornicators, nor idolaters, nor adulterers, nor homosexuals, nor sodomites, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortionor will inherit the kingdom of God” (1 Corinthians 6: 9-10). Father Onesimus of Jerusalem They are committed to be aware, and never cease to remember their sins, all the days of their life; so that the just Judge would forget their iniquities. That is why David supplicates: “Hide Your face from my sins, and blot out all my iniquities” (9); and a little way back he says: “My sin is ever before me” (3). It is as though he says: [I pray, do not look at my sins, for they are ever before me]; according to the words of the 1 On Christian Doctrine 41. https://coptic-treasures.com/ 15 Lord on the tongue of the prophet: “I, even I, am He who blots out your transgressions for My own sake; and I will not remember your sins” (Isaiah 43: 25) 1. Father Gregory the Great 4- A CONTINUOUS RENEWAL: Discovering the heavy burden of sin and the corruption of human nature since the moments of conception, did not lead the prophet David to despair, but to cry out to God, who is capable by His holy spirit to grant the complete renewal of the inner man, He believes in God the Creator, who does not reform the heart by putting new wine into old wineskins, or a piece of un-shrunk cloth on an old garment, but by creation anew; or, according to the apostle Paul: “a new creation in Christ Jesus”. … Having known God’s possibility, the prophet David does not seek from Him less than the miracle of creation. “Create in me a clean heart, O God, and renew a steadfast spirit within me” (10) We would become truly free when God ordains our life, namely, forms and creates us, not as human beings, which He has already done, but He lets us be good people, something He is doing now by His grace, to be new creation in Christ Jesus. That is why we present the prayer: “Create in me a clean heart, O God, and renew a steadfast spirit within me” (10). “Being His work, created in Jesus Christ for good works, He previously destined for us to do”. What is his goal of saying this? By these “works”, he does not mean those which you think you are their initiator, but think of those works which God conforms and creates in you; which the apostle means. Saying “created”, he does not talk about being created as man, but that about which the psalmist says: “Create in me a clean heart, O God” (10); and the apostle says: “If anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new. Now all things are of God” (2 Corinthians 5: 17;18) 2. St. Augustine “Create in me a clean heart, O God” (10). The psalmist seeks such a creation; not that he has no heart; but, having corrupted it, he desires to have it renewed and cleaned as it was before3. St. Dedymus, the blind The heart is originally clean, being created by God, who creates everything good and clean, and need no renewing. But saying “a heart”, he seeks purifying the mind from the thoughts that have gone astray; according to the words of the prophet Ezekiel: “I will give you a new heart, and put a new spirit within you” (Ezekiel 36: 26). Father Onesimus of Jerusalem 1 Pastoral Care, 3: 29. 2 Grace & Freewill, 20. 3 Commentary on the Proverbs of Solomon, Fragment 8: 22 https://coptic-treasures.com/ 16 It is not the uncleanness of the body, but that of the soul, that is abhorred by God … About which the prophet says: “Create in me a clean heart, O God” (10); and also: “Wash your heart from wickedness” (Jeremiah 4: 14) 1. St. John Chrysostom God shows that people with clean hearts are blessed; those who, living by faith in God, by pure mind, and by a wrinkle-free conscience, seek the truth in the vision of the God of glory in the heavenly kingdom to come. And, as said by the apostle: “not in a mirror, dimly, but face to face” (see 1 Corinthians 13: 12) 2. Father Chromatius If we have got the new birth in the water of baptism, and became with a new heart and an upright spirit, yet we need a continuous daily renewal by a perpetual repentance, and the work of the Holy Spirit in the worthiness of the blood. According to St. Augustine, those with a clean heart, feeling their sins, present on them a perpetual repentance; Whereas the diverted, think of themselves as righteous, and in case they fall in an affliction, they blame God. By a clean heart and an upright spirit within ourselves, we see God as a Savior, and cast ourselves at His feet, seeking the forgiveness of our sins; our heart get into His bosoms, where we find our eternal inheritance, Seeing in our brethren the image of God, we appreciate them; and in case anyone of them happen to fall, whatever the seriousness of his fall, we do not despair of his salvation, but pray for his sake, and present to him works of love, that draw him toward the heavenly Groom Himself! That is the work of the Holy Spirit in us, rebukes us on our sins, and kindles our hearts with love toward God and men. That is why the psalmist cries out, saying: “Do not cast me away from Your presence; and do not take Your Holy Spirit from me” (11) In case sin deprives us our encounter with God, and the fellowship with Him, the Holy Spirit of God who rebukes on sin, and grants forgiveness, will bring us back to Him. A servant considers hiding his master’s face from him a great loss; So it is with the son from whom his father hides his face, or the soldier from whom his king hides his face. Whereas, if God hides His face from man, it will be his perdition and destruction; because God is our Master, Father, King, Creator, the cause of our existence, salvation, and well being. Hiding God’s face means taking His holy Spirit away from us. And as the Holy Spirit is the gift of God; as when our Lord breathed in His saintly apostles, and said to them: “Receive the Holy Spirit” (John 20: 22), by whom He gave them the authority to forgive and to retain the sins of men (John 20: 23). Father Onesimus of Jerusalem The psalm sought the coming of the holy Spirit; The gospel promised His coming (John 16: 13; And the Book of Acts told us about the actual fact of its coming (Acts 2) … In the psalm there was supplication; in the gospel, a promise; and the Book of Acts the fulfillment of the promise3. 1 Homilies on 2 Timothy, 6. 2 Tractate on Matt hem 17: 6: 3-4. 3 Fr. Caesariun of Arles, Sermon 211: 1. https://coptic-treasures.com/ 17 Father Caesarius, bishop of Arle Before the Word incarnated and became Man, the saints were given the Holy Spirit, being His Spirit; He was given to the prophet Moses, as well as to seventy others; And David prayed through the Word seeking from the father, saying: “Do not take Your Holy Spirit from me” (11). On another aspect, when He became Man, he said to His disciples: “I will to you the Helper, the Spirit of Truth” (John 14: 26); which He did, being faithful in His promise (Acts 2) 1. St. Athanasius, the apostolic “Restore to me the joy of Your salvation, and uphold me with Your (prevalent) Spirit” (12) The psalmist counted that his sin made him lose the enjoyment of the face of God; and deprived him of the work of the Holy Spirit, the Grantor of true joy of salvation, and the Grantor of authority; reigning on the inner man to lead the soul and the body, with all their energies along a royal holy way with no divergence; And made him lose, as well, the power to testify before the others. Believing that the Holy Spirit could be given and withdrawn, David prays not to be taken from him, saying: “Do not cast me away from Your presence, and do not take Your Spirit from me” (11); and in the following verse he seeks the gift that was withdrawn from him because of the sin, saying: “Restore to me the joy of Your salvation, and uphold me with Your (Prevalent) Spirit2”. Restore to me what I have got; what I lost through sin; namely, what concerns your Christ. St. Augustine The Holy Spirit whom the prophet David sought for mankind, saying: “Uphold me with Your (prevalent Spirit”, who came down on the disciples on the day of the Pentecost after the ascension of the Lord; has the power to gather together all the nations to the entrance of life, and to set a new covenant with those who with one accord praise God with all tongues. He brought forth the tribes from far away to unity, presenting to God the Father the firstfruit of all the nations. St. Erinaos In case man falls into a sin, he loses the gladness of his heart, and walks around sorrowful and depressed because of his troubled conscience. But once he is saved from that sin through repentance, the gladness od salvation is restored to him. So will be the salvation of the nations, our Lord and Savior Jesus Christ. That is why the prophet seeks from God the Father to bring joy forth to the world by the coming of His Son to it incarnated. As to the (prevalent) Spirit, He is the Holy Spirit who has the (prevalence) and authority over the whole creation. Father Onesimus of Jerusalem Once again we gather together to practice the prayer of the third hour, after having been scattered to do their diverse works for living; to remember the gift of the Holy 1 Four Discourses against the Arians, 1: 12. 2 In Lev., hom 6. https://coptic-treasures.com/ 18 Spirit given to the disciples at the third hour. We are committed to worship together with one accord, to be qualified, as well, to receive His sanctification of us. We are committed to seek His leadership for us, and His teaching according to our needs; according to the saying of the psalmist: “Clean in me a clean heart, O God, and renew a steadfast Spirit within me. Do not cast me away from your presence, and do not take Your Spirit from me. Restore to me the joy of your salvation, and uphold me with Your (prevalent) Spirit” (10-12). St. Basil the Great If sin made man, as well as all mankind, lose their true inner peace, and sound joy; the salvation work of God restore to us the joy; makes us cry over our sins, and let our souls dance exultant for the work of God in us. That was what the Lord Christ meant when he rebuked the Jews who rejected His salvation; saying: “We played the flute for you, and you did not dance; we mourned to you, and you did not weep” (Luke 7: 32). He started by the dancing, as God, even though seeks our tears for repentance, yet He desires our inner joy, and our enjoyment of the blessed life. According to (Mar) Isaac the Syrian: [There is difference between those preoccupied in the things of this world, and those preoccupied with meditation in godly things. Concerning the former, it starts with giving them joy, pleasure and gladness, but ends up with sadness and grief. Whereas, concerning the later, on the other hand, it starts bitter, sorrowful, and dark, yet ends up with joy, pleasure, and gladness. He who tasted the two ways knows for sure the value of what I say1]. 5- A TESTIMONY BEFORE THE SINNERS: The prophet David is amazing in his repentance. Having enjoyed the work of God that restored to him the joy of his salvation, the tears of repentance, however much or continuous they are, did not lead him to despair, but to gladness with God the Savior. He was not preoccupied with himself at the expense of the congregation, or of mankind, as the true repentance brings forth joy and love; or, in other words, brings forth the spaciousness of heart to receive the joyful kingdom, and the testimony to the Savior; hence the psalmist says: “Then I will teach transgressors Your ways; and sinners shall be converted to You” (13) The psalmist here binds between the renewal and the testimony to the Savior; or between the gladness of salvation and leading others to the spiritual knowledge. As the Lord Christ said to Simon Peter: “And when you have returned to Me, strengthen your brethren” (Luke 22: 32). Everyone who repents his sin, and returns to what is better, will become a role model for transgressors to follow, to return to God, to seek His mercy. Father Onesimus of Jerusalem David became a teacher of repentance… Once the fever left Peter’s mother-in-law, she got up and served Christ2. . 1 للمؤلف: الحب الرعوي، 1965 ، ص 266 2 On Ps. Hom. 76. https://coptic-treasures.com/ 19 St. Jerome 6- OFFERING A SACRIFICE OF PRAISE AND THANKSGIVING: How could David testify before the transgressors, to restore the hypocrites to the truth? By the life of praise and thanksgiving, coming from pure lips and clean heart. “Deliver me from bloodshed, O God, O God of my salvation, and my tongue shall sing aloud of Your righteousness” (14) The psalmist often proclaims that the wicked who holds fast to his iniquity, cannot praise or give thanks to God, even if he recites many praises by his mouth. Now, he cries out to God to deliver him from bloodshed, to make his inner tongue exult, and and sing aloud of God’s righteousness. Deliver me from bloodshed, or from evil, and purify me from every corruption. St. Augustine According to St. Athanasus, the prophet David beseeches God to deliver him from his crime of shedding the blood of Uriah (2 Samuel 11); Or he probably seeks putting an end to the animal sacrifices as includes in the Mosaic law. Father Onesimus of Jerusalem “O Lord, open my lips, and my mouth shall show forth Your praise” (15) God’s work with the sinners does not stop at restoring the joy to the soul, but He also opens the lips, for the praise to come out salted with the salt of the Spirit. Namely, the praise is the work of God Himself in us. How simple it is for man to present animal sacrifices and burn offerings to the Lord. But God seeks the depths, seeks the soul, to be sanctified by the sacrifice of the Savior; that man, himself, would become a burnt offering of love, although humble in his own eyes, yet the object of pleasure to God. “For you do not desire sacrifices, or else I would give it; You do not delight in burnt offering. The sacrifices of God are a broken spirit, a broken and contrite heart – these, O God, You will not despise” (16-17) God is in no need for sacrifices, as he clarified in the last psalm1 (Psalm 50: 7- 15); But, in His amazing love for man, He seeks man’s love, as though thirsty for it; He seeks his love, humility, holiness, and righteousness, to live together with Him in the heavenlies; for all these are divine gifts, He presents to him who seeks them. Those sacrifices were symbols of the One saving Sacrifice. We were not left without a sacrifice to offer to God; We were given the sacrifice of the fellowship of the cross. Do not seek to slain a sacrifice from outside of you; As inside you there is what to slay. St. Augustine Without humility, the heart will not cease to scatter; as humility keeps the heart from scattering2. Let us learn how to draw God’s heart to mercy by prayers mixed with humility and meekness; For God provided us with the key to His heart; saying: “Learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls” (Matthew 11: .15 - 1 راجع تفسیر مز 7 :50 2 Ascetic Homilies 8. https://coptic-treasures.com/ 20 29). David, as well, knew that, and said: “The sacrifices of God are a broken spirit; A broken and a contrite heart – these, O God, You will not despise” (17). Does does not love more than a humble and a meek soul. Such a man (the contrite) is worthy of admiration, and of being a friend of God; as it is said by a prophet: “To whom shall I look, except to the humble and the contrite, he who is terrified of my words?! 1 The moderate and controlled thought is lifted up to God, according to what is written that God will not despise the broken and contrite heart2. St. Cyril the Great Blessed is he who knows his weakness, for this will be to him a foundation and a beginning for everything good and beautiful. By realizing truly that he is weak, man would take away from himself every false glitter that scatters knowledge, and would become more alert on him. Yet, no one can perceive his weakness unless he does without some little things, disregard them, and become surrounded by temptations, whether in things that cause suffering to the body, or by ways through which the soul submits to sufferings. Only then, meditating in his weakness, he would realize the greatness of the help that comes from God. Once man perceives that he is in need of divine help, he presents many prayers; and doing that, his heart becomes contrite … and “God will not despise the broken and contrite heart”. A heart that is not contrite is always wandering around; Contrition causes the heart to concentrate3. St. Mar Isaac the Syrian The contrite is not aggressive, but receives the bad treatment, and does not pay it back; however bad he is treated, he remainspeaceful, and does not think of avenging himself4. (Contrition) is the golden altar; It is the spiritual place of the sacrifice, for the broken heart is a sacrifice to God. Contrition is the father of wisdom. In case man has this virtue, he would have all the rest of them5. “Blessed are the poor in spirit, for theirs is the kingdom of heaven” (Matthew 5: 3) … There are different kinds of contrition: there is the contrite according to the measure of his stature; and he who gets down to extreme contrition; the later is the kind of heart commended by the blessed prophet, who portrays to us, not just the submission of the soul, but its entire breaking, saying: “The sacrifice of God are a broken spirit, a broken and a contrite heart – these, O God, You will not despise” (17). … The three saintly young men present such a contrition to God as the ultimate 1 Comm… on Luke, hom. 27. 2 Comm… on Luke, hom. 102. 3 A. J. Wensinck: Mystic Treatises by Isaac of Nineveh, 1923, p. 70. Dana Miller: The Ascetical Homilies of St. Isaac the Syrian, 1948, p. 67. Robert Liewelyn, The Joy of the Saints, Spiritual Readings throughout the Year, Springfield, Illinois, 1989, p. 31. 4 On the Epistle to the Hebrew, Hom. 9: 8. 5 In Matt. Hom. 47: 4. https://coptic-treasures.com/ 21 sacrifice, saying: In a broken soul and a contrite spirit, we wish we are accepted by You, O God” (Daniel 3: 39 – consummation of Daniel); that is what Christ blesses now1. St. John Chrysostom I think that compassion, philanthropy, and deep piety, are the foundation of the spiritual knowledge of the Gnostic; and that these virtues are an acceptable sacrifice, well pleasing to God (Philippians 4: 18). The Holy Book confirms that the contrite heart, together with knowledge is a burnt offering to God; and that everyone who walks in holiness is enlightened to an unbreakable unity2. St. Clement of Alexandria You present such a sacrifice to God, and celebrate it unceasingly day and night; becoming sacrifices to God, presenting yourselves holy and undefiled offerings, according to the words of the apostle: “I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God; … And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God” (Romans 12: 1) 3. St. Cyprian The heart, drwned in the foolishness of pleasures, God intends to purify by remorse; to lead toward salvation. And the pride that brings on us painful wounds, God intends to heal by the contrition of broken life; according to the words of the Holy Book, saying: “Do not lift up your horn on high; do not speak with a stiff neck” (Psalm 75: 4). As, when the transgressors fall, and do not confess their evil, nor present a repentance in contrition, they are lifting their horns up high; Hence the Book says: “A broken and a contrite heart – these, O God, You will not despise” (17). All those who mourn their sins without forsaking them, have a contrite heart, but they are not ready yet to break it; Whereas they who forsake their sins, and do not mourn them, they contrite their hearts, yet without breaking them4. St. Gregory the Great Nothing would benefit the soul like contrition; as it is written: “The sacrifices of God are a broken spirit” (17). Contrition is a feature of the cross; while pride is dear to the heart of the demin enemies. With contrition, there is chance of falling to a lower level5. In case the demons intend to bring the contrite down from his level, there is no range below him to accommodate him in case he falls6. The suffering of he who is contrite by remorse for his fall, is less than that of him who rides high on the horse of pride, and walks with haughtiness; for the former practices a spiritual behavior, clearly demonstrated in the parable of the Pharisee and the taxcollector7. 1 عظة ربنا یسوع المسیح على الجبل. 2 Stromata 7: 3. 3 Epist. 77: 4. 4 Pastoral Care, 3: 30. 5 الرسالة الخامسة. 6 الرسالة الثامنة والثلاثون. 7 الرسالة الثانیة والثلاثون. https://coptic-treasures.com/ 22 St. Mar Jacob El-Serougi He said to them: “For I did not speak to your fathers or command them in the day that I brought them out of the land of Egypt, concerning burnt offerings or sacrifices; But this is what I commanded them, saying, ‘Obey My voice, and I will be your God, and you shall be My people’” (Jeremiah 7: 22); “Let none of you think evil in your heart against your neighbor; and do not love a false oath” (Zechariah 8: 17)… He says: “The sacrifice of God is a contrite spirit” (17); The contrite heart is a fragrance to God who created it1. We should not get tired of praying; but keep on crying out to God day and night, supplicating to Him with a contrite spirit and a broken heart; for “The sacrifices of God are a broken spirit, a broken and contrite heart – these, O God, you will not despise” (17) 2. Martyrius – Sahdona Both the body and the soul, namely, the whole man, intend to become a holy sacrifice to God. The psalmist proclaims that the soul is a sacrifice presented to God, saying: “The sacrifice to God is a broken spirit” 3. Let us present our souls a sacrifice by fasting; as we cannot present to God a better sacrifice. This is confirmed by the prophet, saying: “The sacrifice of God is a broken spirit; a broken and contrite heart – these, O God, you will not despise” (17). Therefore, O man, present your soul to God; present the sacrifice of fasting; make yourself a pure sacrifice, a holy sacrifice, a living sacrifice that stay yours while presenting it to God4. Father Peter Christologos 7- AN ENJOYMENT OF A SPIRITUAL CHURCH LIFE: No wonder that the psalmist begins his psalm of repentance by seeking mercy for himself, personally, as a confession of his sins; then ends it by an enjoyment of the strong and exultant spiritual church life…. If the sin committed by ‘Achan the son of Carmi has done wrong to the whole people of Israel; as it is said: “There is an accursed thing in your midst, O Israel; you cannot stand before your enemies, until you take away the accursed thing from among you” (Joshua 7: 13); David felt that his repentance is taking away the accursed thing, to give himself a true fellowship together with a holy people; and to let the people enjoy the blessing of his repentance; when God is pleased with him and them. “Do good in Your good pleasure to Zion; build the walls of Jerusalem. Then You shall be pleased with the sacrifices of righteousness, with burnt offering and whole burnt offering; then they shall offer bulls on Your altar” (18-19) Having repented, david discovered by the spirit of prophecy God’s pleasure in humanity; as the Word of God comes down incarnate, presenting Himself a sacrifice of pleasure to the Father in the name of all believers; and setting His disciples and apostles as living walls for the church established upon Christ, the living Foundation, and the 1 The Epistle of Bernabas, 12. . 2 كتاب الكمال، 75 3 Fr. Peter Chrystologus, Selected Sermons, 1093. 4 Selected Sermon. https://coptic-treasures.com/ 23 burnt offering well-received by the Father. Through Him, we offer the “bulls”, namely, a multitude of spiritual offerings. ‘Zion’ is interpreted as (the anticipated), and ‘Jerusalem’ as (vision of peace); to perceive that you, yourselves, are in Zion and Jerusalem, if you anticipate with hope and surety that you will so become, and that you have peace with God…. The walls of Jerusalem were built; and on them are built (platforms or galleries) of eternity, faith, hope, and love. What is a burnt offering? An animal sacrifice completely burnt by fire on the altar. I wish we are lifted up, and wholly consumed by the divine fire; … not just our souls, lifted up by the fire of wisdom, but our bodies as well, gain eternity, through being presented as a burnt offering, and death to be swallowed up. In several occasions, the people of Israel offered a multitude of animal sacrifices. Thinking of the lesson which we may learn from this subject, we shall find it connected in our mind to a secret, namely, to the importance of sacrificing our lusts: “The sacrifices of God are a broken spirit, a broken and a contrite heart – These, O God, You will not despise” (17). Our sacrifice would be to glorify the One of sweet fragrance – the Lord Christ; that rises up higher than any symbolic fragrance of the law; the soul would become of sweet fragrance in her life, would smell of the bitterness of priesthood, and the incense of the conscience, representing the diverse virtues; and her life would become sweet fragrance to the Groom. Comparing the holy feeling to the material perfume of the law, Solomon said that the virtues give a sweet non-material fragrance; saying: “The fragrance of your good ointments is more sweet than any other” (Songs 1: 3) 1. St. Gregory, bishop of Nyssa He did not reject their sacrifices, because he was offended like a man, as some dare to claim; but, out of compassion on their blindness, and because He seeks for them the true sacrifice that would bring pleasure to God, tp receive life from Him2. St. Erinaos So, the psalmist started by strong cries by which to seek the great mercies of God, confessing his iniquity, and trusting in His salvation work; He who grants Him the following difts through repentance: 1- The forgiveness of his sins, to make his soul as white as snow. 2- Restore to him the joy of His salvation, instead of the sorrow that came into his heart by the sin. 3- Grants him a complete and continuous renewal of his nature, by repentance. 4- Sanctifies his lips, and opens them to show forth His praise. 5- Grants him the strength of testimony, to bring the hypocrites back to the joyful kingdom of God. 6- To offer the sacrifices of praise with humility. 7- To enjoy the joyful collective spiritual church spirit. 1 عظة 9 على نشید الأناشید ترجمة الدكتور جورج نوّار. 2 Adv. Haer. 4: 17: 1. https://coptic-treasures.com/ 24 AN INSPIRATION FROM PSALM 51 RESTORE ME, AND I WILL RETURN Teach me, O Lord, how to acquire a harp of love; To accompany the prophet David in his repentance; With a broken contrite spirit; And a true hope in the riches of Your mercy. Send David to me, as You sent the prophet Nathan to him; To make me discover myself, and confess my sins; Make me cry out together with him; And weep together with him; And sigh together with him; And rejoice together with him, for Your salvation work. I often hid my sin behind my back; But it came to be before Your face; And I was denied standing in Your presence; Let Your Holy Spirit carry it; And put it before my eyes; To hide Your face from it; While my soul gets attached to you; And sees the splendor of Your face. Now I can say: “My sin is ever before me”; But the grace of Your Holy Spirit will never get away from my eyes; I am utterly weak; You forgive the sins; You renew of the depths; You save the souls from corruption; I did wrong to my poor soul; I did wrong to my beloved church; I offended all those around me; Yet truly perceiving Your goodness, I would say: To You alone, I have sinned; You alone are without sin; Yet You received me in Your fellowship; I misbehaved; And Your goodness is without limits; What, then, is my excuse in my sin?! I will not put the blame on circumstances; I will not use my family as an excuse; Nor will use the ministers of Your word; Nor will use the cruelty of men; But I shall accuse myself before You; And say: I have sinned. How amazing You are in Your love! https://coptic-treasures.com/ 25 You mix the tears of my repentance with those of my joy; You turn my bitterness into sweetness! You turn my fall into conquest! You grant me the work of Your fiery Spirit; You make me enjoy a (prevalent) spirit; You make me no more fear sin; Nor fear the devil; As long as You are my support; Without You, I would perish; And by You I overcome! Turn my repentance into a testimony of truth; To teach the transgressors Your ways; And the sinners would be converted to You; Use me as a vessel for the serious ever-lasting life of repentance. I praise and glorify You; For, making me repent, You bring me forth to Zion; And lift my heart up to Jerusalem; And grant me a heavenly church life.
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