THE KING, THE CONQUROR IN HIS CHURCH There was a controversy among scholars as to the occasion of writing this psalm. Some believe that it was written by David to commemorate the victories over the enemies of His country as a whole; others believe that it was written to commemorate certain victories mentioned in 1 Chronicles 19: 6 – 19; 2 Samuel 12: 26-31, while others believe that he wrote it to be sung during moving of the ark of the covenant from the house of Obed Odom, in Kirjath Jearim, to Jerusalem1.. This psalm is the fourth and the last of the series of the psalms of praise (65 to 68), sung by the prophet David when his soul was shaken with joy, for God, the Conqueror in His church; as the procession of exultation set forth to move the arc of the covenant from the house of Obed Odom to the city of David (1 Samuel 6: 12-15). David’s heat, together with his mind and all his energies, was moved to see God the Conqueror, working in His church along the eras, to bring her forth to the eternal heavenly procession. As He worked in the past, He will continue working in the present, and in the future, until He grants her the conquest over the darkness and all the hosts of the evil enemy. While celebrating a church and a public procession, David, saw God (the King) leading His people through Moses and Aaron, to liberate them from the bondage of the Pharaoh, and to help them pass through the wilderness and all its troubles, temptations, and wars, to bring them forth to the land of comfort, the promised land. That is concerning the past, But concerning the salvation work of God, the prophet David, by the eye of prophecy, saw the Lord Christ, the Word of God, crucified, resurrected, and ascended to heaven, to bring us forth, through the sufferings, death, and burial, to the power of His resurrection, and to the deposit of the heavenly glory. It is therefore, a Messianic psalm that reveals the salvation presented by the Lord Christ to the whole world; It prophesies, as well, about the receiving of faith by the Gentiles, the resurrection of the Lord Christ from the dead, and His ascension to the heaven of heavens; as well as about the privileges of the church of the New Covenant. The apostle Paul quoted some of the verses of this psalm in his epistles, and considered them to be realized in Jesus Christ (see Ephesians 4: 8-13), As to the future, by an eschatological view, David saw the ultimate procession of conquest, when the King Judge comes in His glory over the clouds to embrace His church, to bring her forth into the bosom of His Father, and to enjoy the perfection of the eternal glory; while the enemy utterly collapse, and his kingdom is destroyed. This celebratory and eschatological Messianic psalm of praise of the church, had its influence on the people of the old, who used to sing it in the feast of the harvest, and to commemorate the coming down of the law on mount Sinai. It is a festal and liturgical psalm that refers to the gifts of the Lord Christ glorifying His church. Features of this psalm: a- It starts by the words the prophet Moses used to say whenever the ark of the covenant depart under the cloud: “Rise up, O Lord!, Let Your enemies be scattered, and let those who hate You flee before You” (Numbers 10: 35). Men of the Old Covenant 1 Plumer, Ps. 68. https://coptic-treasures.com/ 119 probably saw in the movement of the ark, the power of the resurrection of the Lord Christ. The church nowadays still recites this prayer in the litany of the assemblies; as though the secret of the blessing of the people and the assemblies is the resurrection of the Lord, the Conqueror over the darkness and evil. b- It presents to us a living portrait of the church, exultant by the Spirit, for her enjoyment of dwelling of her Christ the Conqueror in her; theChrist of the fatherless, the widows, the needy, the shackled in chains, and those condemned to be buried as though in graves; to set out of them the fiery chariot of God, that knows no spirit of failure nor of despair, but that of power and of dominion. She is a church of praise, blessing God who grants her authority, and set from her rulers, and spiritual mighty men of valor; And in her, the voice of power, glory, blessing, and majesty, is heard. In short, he portrays the perfection of the beauty of the church, and her strength, by saying: “How Awesome is God among His saints”. c- Some believe that it is rather difficult to interpret this psalm, on account of that, it is packed with symbolic and allegoric expressions. d- It represents a marvelous prophecy about the Lord Christ, The church quotes some of its verses to be used in the praise, sung during the month of Koiahk, that speaks about the coming of the Lord Christ and his salvation work, in preparation for the feast of Nativity. e- For the first time, the book of psalms uses the title ‘Shaddai’ or ‘Yah’, namely, the (Almighty). Its general frame: 1- The Lord makes us arise together with Him 1 2- The Lord grants us the conquest 2 3- The Lord grants us the heavenly joy 3 4- The Lord grants us His dwelling in us 4 - 9 5- The Lord leads us by Himself 7 - 8 6- The Lord works by His Holy Spirit in us 9 7- The Lord grants us His divine commandment 10 - 11 8- The collapse of the enemies, and our ascension together with the Lord 12 - 14 9- The Lord sets us as holy mountains 15 - 16 10- The Lord sets us as a divine chariot 17 11- Exultant captives 18 12- Glorified captives 19 - 23 13- Great singers of praise 24 - 31 14- A call to all the nations to enjoy the divine gifts 32 – 35 The title: The glory of God in His goodness to Israel To the Chief Musician. A psalm of David. A song In the Syrian version it came as: A prophecy about the ordinance of Christ, and a call to the nations to faith. If David appointed Chief Musicians, he, himself was counted as ‘the leader of all musicians, or of all singers of praise to God’. It was a title which king David was very proud to carry. https://coptic-treasures.com/ 120 Although there were designated groups of singers of praise in the Old Covenant, yet singing praise was not confined to them, but it was befitting of the king, priests, Levites, and all the people to partake of singing praise to God. In several occasions the prophet and king David calls all the earth, nations, and peoples to shout praise to God. It is a psalm of praise that reveals the joy of the church for her conqueror Groom, who accompanies her all the way, precedes her, dwells in her, lifts her up to His heavens, the end of the way, and realizes for her the ultimate victory, when He brings her forth to the deposit of the eschatological life, while she still is in her continuous strife on earth. Some believe that this psalm is an inspiration by the Spirit of God to David the prophet and king, who did not seek to become a king; Even after the prophet Samuel anointed him a king in secret,. Yet, as much as the hosts of darkness worked with all might to keep him away from reigning, God who chose him a king, kept on turning the continuous tribulations and oppositions, into strong pushes, not to receive the throne over Judah or Israel, but to see God Himself precede him to reign over the hearts of men. The psalmist sees himself as a dove, given wings covered with the word of God, the pure silver, and feathers covered with gold.; namely, with heavenly features. What preoccupied David’s heart, was not for his kingdom to be well established, but for God to reign and to dwell among His people, to set out of them a heavenly chariot, partaking of the songs of the heavenlies. The prophet David, with the eyes of prophecy, saw the Son of God ascending to heaven, carrying those He redeemed by His blood, as spoils to place into the bosom of God the Father, to enjoy the fellowship of the eternal glory. 1- THE LORD MAKES US ARISE TOGETHER WITH HIM: “Let God arise, Let His enemies be scattered; Let those also who hate Him flee before Him” (1) This praise concerns the resurrection of the Lord Christ, who grants us to arise together with Him, and to carry His conquest on the devil and all the hosts of darkness; and presents to us the conquest over the last enemy, namely, death. The psalmist quoted this verse from the prophet Moses, as it came in the book of Numbers: “Whenever the ark set out, Moses said: ‘Rise up, O Lord! Let Your enemies be scattered, and let those who hate You flee before You” (Numbers 10: 35). The Jews used to sing this verse whenever the priests moved the ark, to depart together with it; As it symbolized the presence of God, or to the shining of the Lord Christ, the Sun of Righteousness, over those who sit in the darkness. Like when the shadows and the darkness of the night are scattered before the rays of the sun, So will evil be scattered, and darkness flee before the Sun of righteousness According to St. Augustine, the enemies here are those who deny Christ, who could not oppose Him, nor endure to appear before Him on the great day of the Lord; when they would say to the mountains to fall over them, and to the hills to cover them before the face of Him who sits on the throne. Whereas the true believers will enjoy His presence among them, as the source of their happiness, joy, and protection. It is therefore befitting of us, before any movement we make, to seek from the Lord to precede us, to hide behind, and in Him; As we are not a party in the battle, whose two sides are God and the devil. We have no personal enemies, and we do not seek a revenge against anyone, but we seek the intervention of God Himself, and His leadership of the battle against the devil. https://coptic-treasures.com/ 121 David said this when he brought the ark of the covenant to the place he prepared for it; And he and his successors used to say it, whenever they moved it from one place to another, as it came in the tenth chapter of the book of Numbers; in which the word “Arise” is a call to God to hasten to deal with the enemies, namely, with the nonbelievers and the devil. (Father Onesimus of Jerusalem) It is possible to interpret this psalm in a narrower and a wider way. The narrower way, is that it refers to God Himself, how He is risen from the dead, and scattered all His enemies, the devil and his hosts, namely, the Jews. And the wider way to interpret it, applies to all of us, when, in our afflictions and weakness, we cry out: “Awake! Why do You sleep, O Lord?” (Psalm 44: 23, 26); the same way, the disciples awoke the Lord in the boat, saying: “Lord, save us! We are drowning” (Matthew 8: 25). (St. Jerome) In time of tribulation, when we cry out, we see our Christ, risen from the dead, proclaim the splendor of the glory of His resurrection in us; whereas the wicked, not enduring His presence, flee before His face; Our affliction, then turns into an experience of encounter with the resurrected Christ, and into a conquest against evil. Now, How will God scatter His enemy along all generations? He does not need to enter into a material kind of war, nor to prepare substantial military troops; but before his mere presence the enemy cannot endure, but flees and scatters. 2- The Lord grants us the conquest: “As smoke is driven away, So drive them away. As wax melts before the fire, So let the wicked perish at the presence of God” (2) The psalmist uses two analogies for the enemies opposing the Truth: the smoke before the wind, and the wax before the fire. If the wicked assume that they can enter into a battle against heaven and earth; By confronting the heavenly hosts, they will be scattered like smoke by the wind; And by opposing the church on earth, they will melt like wax before the fire. The wicked assume that, the fire of their envy and hate of God and His pious, can destroy His holy name, and bring those who fear Him to perdition. They do not perceive that their fire cannot touch God, nor His saints, but would turn back to destroy them, and would make them like smoke to be scattered before the wind. They do not perceive that they are like wax that would melt before their own fire. The enemies and haters are the devils. They are enemies because they stand against God and His creatures; and they are haters because they hate everything good. And on account of how fast they are driven away, the psalmist likens them to smoke and wax. (Father Onesimus of Jerusalem) God blows like a stormy wind that scatters the wicked like smoke; while brings joy to the hearts of the righteous, makes them exultant, and let them enjoy gladness, and the deposit of the kingdom of paradise. The wicked are likened to smoke, because they corrupt the spiritual insight by their deceptive heresies and dogmas. They provoke the spirit of corruption and evil; and work on taking the enlightenment away from the heart by their erroneous thoughts and corruptive seductions. The Holy Spirit, who dwelt upon the disciples on the day of the Pentecost, while gathering together in the upper room, like https://coptic-treasures.com/ 122 a rushing mighty wind; will scatter this smoke, and will restore to the heart its inner insight, to behold the kingdom of joy inside it. The wicked fear to encounter God, as a stormy wind, while the believers rejoice and exult in Him, remembering the day of the Pentecost, and the gift of the Holy Spirit, they got in the sacraments of baptism and the holy anointment (the Meron) working in them. To rejoice that they are tired and rejoice before God, they do not rejoice so in front of people as if they are empty pride, but to one whom does not sin to consider grant them. “let them rejoice exceedingly” there is no longer rejoicing in horror, as happens in this world, as long as human life is an experience on the ground.(see job7: 1). (St. Augustine) Smoke vanishes in the air leaving no trace of its prior existence; so it will be with wax when it melts before fire. When the kingdom of God comes, all the things that had authority on us will scatter, as the darkness scatters before the light; lusts will come to end; death will vanish; corruption will be no more; and life will have the authority, with no opponent. (St. Gregory of Nyssa The wicked tremble, and do not endure before the divine presence, like wax before the fire. Whereas we see in that consuming fire the secret of our exultation; when we remember how He dwelt on the church with His Holy Spirit like fiery tongues; by which the believers turned into ministers like flames of fire; carrying a fiery heart that all the water in the world could not quench. The presence of God and the work of His Holy Spirit pours joy upon the righteous, fills them with exultation, and brings them forth to the enjoyment of gladness. In other words, they experience joy, exultation (praise), and paradise. The procession of divine conquest is the procession of the church, that, by praising God with joy, and experiencing the deposit of the eternal kingdom of paradise with joy and praise; she comes to enjoy the conquest of Christ her Head, over the hosts of darkness. The encounter with God, while turning the life of the wicked into terror, mourning, and continuous wailing, it turns the life of the righteous into a spiritual gladness, a perpetual praise, and a fellowship with the heavenlies. 3- THE LORD GRANTS US HIS HEAVENLY JOY; “But let the righteous be glad; let them rejoice before God; Yes, let them rejoice exceedingly” (3) There is no joy greater than that enjoyed by the believers on the great day of the Lord, when they encounter the Lord face to face. And experience His practical divine love in the most exalting way; when they enter as an exultant procession together with the heavenly Groom; when they are received by the heavenly hosts, who marvel, how these creature of dust could reach such exalting level of honor; and how could they abide in the bosom of God the Father, and enjoy the eternal glories! According to the prophet, the wicked perish, but they are not wiped out of existence They are denied beholding the face of God; Whereas the righteous rejoice and exult before God, for seeing His majesty and glory; because the spirit in them is the fruition of love and peace. (Father Onesimus of Jerusalem) https://coptic-treasures.com/ 123 it is befitting of us to rejoice with those whom we see practice some work worthy to be written in heaven; whether it is a work of righteousness, love, peace, or mercy And likewise, we are committed to rejoice together with those who turn back from sin, forsake behind them the darkness of ignorance, and come to the light of Truth and the forgiveness of sin1. (The scholar Origen) The wicked are not worthy to behold God; whereas “the righteous become exceedingly glad”; those who keep their innocence from iniquities, rejoice in the Lord. “They are glad, and rejoice before God” It is a sign of great confidence. That (man) rejoices in the Lord; Like the steward (Luke 16: 1-3) who invests his master’s wealth well, and does not waste his goods, is worthy to encounter the Lord with gladness. (St. Jerome) This joy is expressed with singing praise on the harp of the spirit. As according to St. Jerome: [Praise to God is realized by the good work; when the ears, mouth, eyes, hands, each practices its work in harmony with all the other members of the body, like playing a melody on the strings of a harp]. Experiencing the presence of God the father, amid her sufferings, the church, will count herself fortunate to partake of the passion of her Savior, to be worthy to enter with Him into the joy of His resurrection, and to enjoy the power of His conquest, Her life will turn into a continuous praise, and a fellowship with the divine Groom. He will praise God, who lives for God; He will sing to His name, he who works for His glory. (St. Augustine) Having perceived the power and activity of the weapon of praise, the psalmist says: “Sing to God; sing praises to his name” (4). We present praise, not as an empty reaction, nor as a show before others, but as an internal life, that touches our personal relationship with God; and as an experience of the power of His name. 4- THE LORD GRANTS US HIS DWELLING IN US: “Sing to God, sing praises to His name; Extol Him who rides on the clouds, by His name YAH, and be exultant before Him” (4) The Word of God came down from heaven to us to proclaim His name ‘YAH’, namely, (He who exists or dwells among His people); Exists with them, being the Way, through which He brings them forth to the exalting glories. In Him we walk, to Him we go, and with Him we abide and rest forever. His dwelling in us turns our life into a symphony of unceasing joy and rejoice. In some versions, this verse came as: “He who rides in the desolation or on the (land of sunset)”; either word refers to the dwelling place of the devil, where the Sun of Righteousness does not shine; where, according to the book of proverbs : “the lamp of the wicked will be put out” (Proverbs 13: 9); and, as the Jews believed, the dwelling place of the devil. It is as though God heads with His fiery chariot to destroy the devil for the sake of the salvation of his believers. 1 Commentary on Rom. 12: 15. https://coptic-treasures.com/ 124 Heading to the desolation (or to the land of sunset), He is also heading to the Gentiles who lived for long in the darkness, to shine His light upon them, and to turn them into the children of Light, who praise Him, and rejoice in Him. In the old days, the way of a victorious king, coming back from battle, was prepared for him to enter with triumph into his capital. On one aspect, to give Him the honor befitting to Him; and on another aspect, to take every precaution to protect him from any unseen danger. There were likewise, great preparations taken for the movement of the ark of the Lord. Here, he refers to the Lord Christ – YAH, or JEHOVAH – who came to the world as though riding through a desolation; as the world has lost the fruition of virtue, and came to be barren like a desolation. The fathers, the law, and the prophets, in particular St. John the Baptist, prepared the way, for the world to recognize the Person of the Lord Christ, and His salvation work (Isaiah 40: 3; Malachi 3: 1; Matthew 3: 3). And among the preparations for His coming were praise and shouting with the spirit of joy and rejoice. He who treads upon the worldly things, and presents to God befitting glorifications from a shining heart, is said to sing praise to His name, by all his bodily senses. Saying that God rides, refers to the fact that He is present by His Might in the Ark of the Covenant, like a King riding His chariot, heading toward His enemies to fight them. (Father Onesimus of Jerusalem) According to St. Augustine, praise to God should not be merely by words, but by living a life in harmony with the will of God. He also believes that it is befitting of the believers to prepare the way for the Lord in the “desolation (or the land of sunset)”; namely, among the Gentiles, to come and reign upon them. They will surely endure much trouble and sufferings; but they will be praising God and rejoicing before Him. Our spiritual praise, coming from the depths of the heart, interpreted as the holy mind, and the spiritual behavior, prepares a way for theLord, to turn ‘the land of sunset’ into a divine chariot. According to the scholar Origen, the Jews, having known God in the dawn of their life, were counted as ‘the land of sunrise’; whereas the Gentiles, who knew Him in the fullness of time, were called ‘the land of sunset’. It is asthough the psalmist calls God here, “He who rides on ‘the land of sunset’”, namely, who sits on the hearts of the Gentiles as His throne. According to St. Jerome: [Unless the sun of defilement sets on us, “the Sun of Righteousness, with the healing in His wings” (Malachi 4: 2) will not shine on us. And according to father Onesimus of Jerusalem: [He rides on ‘the land on the sunset’, namely on the repentant sinners who keep away from the devil who transforms himself into an angel of light (2 Corinthians 11: 14) (as though he shines upon them); as it is written, “the lamp of the wicked will be put out” (Proverbs 13: 9). By keeping themselves away from the devil, and forsaking his works, they receive the sweet yoke of Christ, and His light burden. Those are ‘the land of sunset’ on whom Christ rides, and who, according to St. Cyril, are so called, on account of that they have forsaken the garden of paradise in ‘the land of sunrise’, and became in darkness; But having repented the works of the darkness, they became the chariot of God, and their way became a return to paradise; as the Lord Christ said to the right-hand repentant robber: “Today, you will be with Me in paradise” (Luke 23: 43). And according to St. Athanasius and St. https://coptic-treasures.com/ 125 Eusabius, God riding on the ‘land of sunset’ refers to His incarnation, hiding the light of His Deity, and receiving the likeness of a servant. In short, riding on ‘the land of sunset’ refers to: a- The Gentiles receiving faith in a later time. b- The sinners receiving the Sun of Righteousness after rejecting the devil, who proves to be a deceptive sun that is soon put out. c- The incarnation of the Word of God, hiding His Deity and liking us in everything except for sin. By such singing of His praise; namely, by living such a life (in the Lord), according to the words: “My zeal has consumed me, because my enemies have forgotten Your words” (Psalm 119: 139), you make a way for Christ; as, by the beautiful legs of those who preach the good news, a way is opened in the hearts of believers. (St. Augustine) Now, Who is He, to whom we sing praise? And for whom we open a way by our virtuous life and testimony? He is the Leader and the Defender of the suffering, the driven out, and the broken; He, who intends to make glad all mankind in the East and the West, all the nations, tongues, and peoples; and in particular the fatherless, the widows, the needy, and the shackled. “A Father of the fatherless, a defender of widows, is God in His holy habitation” ((5) God is called Father of the fatherless, and Defender of the widows, because however great is the care of humanity for them, it will never be sufficient to satisfy their needs, and to protect them against tribulations and persecutions. God, alone, is capable of realizing all that, either directly, or through humanity or nature. In case the believer shouts for conquest against the hosts of darkness, he will exult in God who dwells in him; being the Father of the fatherless, and the Defender of the widows. Man, having isolated himself from his heavenly Father, and come to be adopted by the devil as his son, lived so long as an orphan; and having lost his unity with the heavenly One, he came to be a widower, the way a bride looses her groom. His dwelling among us takes away our orphanhood and widowhood, to make us enjoy the spirit of adoption to God, and the union with theheavenly Groom. In short, the believer became a holy temple, namely a dwelling place for God, His son, and heavenly bride. His enemies, namely, the non-believers, tremble before the presence of our Lord. To Him Likewise, the demons tremble; those who said|: “What have we to do with You , Jesus, You Son of God? Have You come here to torment us before the time?” (Matthew 8: 29). By saying “Father of the fatherless and Defender of the widow”, he refers to the extent of the care of God, as it should be done by us. (Father Onesimus of Jerusalem) Having said before: “Let God arise” (1) ; then said: “Prepare a way for God, riding on ‘the land of sunset’” (4); Lest the listeners may assume that God moves from one place to another, he added: “God in His holy habitation” (5); which conforms to what our Lord, glory be to Him, says in the gospel of the St. John the Evangelist: “No one has ascended to heaven but He who came down from heaven, that is the Son of Man who is in heaven” (John 3: 13); meaning that God is not limited by a certain place, nor https://coptic-treasures.com/ 126 moves from one place to another, but abides in His holy habitation; Although He came down to earth in flesh, yet He did not separate from the Father and the Holy Spirit. It is said: “Heaven is His holy habitation”; and as it also came in the prophecy by the prophet Micah: “For behold, the Lord is coming out of His place; He will come down, and tread on the high places of the earth. The mountains will melt under Him, and the valleys will split like wax before the fire” (Micah 1: 3-4). Jerusalem is His holy habitation as well, because of the presence in it of the old temple of His old law. Finally, the dwelling of our Lord in flesh, His passions and the rest of His salvation works, and His holy habitation, is the living body, He has taken from the holy Virgin, united with the deity, and made it a temple for His Deity. And is as well, the church of the Christians, the place of God, on account of His presence in her by His body, grace, and Might; according to His promise, saying: “I will dwell in them and walk among them” (See 2 Corinthians 6: 16). And each one of the believers, if he purges himself from the defilements, will be a place of God. According to St. Athanasius, the saying of the prophet: “God in His holy habitation” means that, although He came down to earth incarnated; and although He descended into the depths of Hades to save those bound in it, yet He again ascended up to heaven, where He is known to be, by all nations; as everyone when he prays, usually lifts up his hands toward heaven. (Father Onesimus of Jerusalem) It is said that He has revealed to them a glimpse of His Deity; when He proclaimed to them that He is God who dwells among them1. (St. John Chrystotom) Now, I present this message to be the first and greater testimony to God’s care for you, lest you may be swallowed by grief. You are in no need for a human hand, but for that of the Almighty, and for the wisdom of “the Father of mercies, and God of all comforts” (2 Corinthians 1: 3); about whom it is written: “He was torn but He will heal us; He was stricken but He will bind us up” (Hosea 6: 1). You were enjoying honor while your blessed husband was with you; as well as the subject of his care and zeal; Yes indeed, you have enjoyed what is to be expected from a good husband. But now after God has chosen him for Himself, He will take his place for you. This, I do not say on my own, but is also said by the blessed prophet: “God relieves the fatherless, and the widow” (Psalm 146: 9); and “He is the Father of the fatherless, and the Defender of the widow” (Psalm 68: 5) 2. (St. John Chrysostom in a message of condolence) I can provide you with another testimony to make sure that God is called “Father of mankind”, albeit not by nature; as according to the prophet Isaiah: “You are our Father, though Abraham does not know us, (and Sarah did not deliver us)” (Isaiah 63: 16). 1 Eutropius and the Vanity of Riches, Hom. 2 رسالة تعزیة إلى أرملة شابة. https://coptic-treasures.com/ 127 And if the psalmist says: “God is Father of the fatherless, and a Defender of the widow” (5), Is it obvious that He is so called, not that He gave birth to them, but for the sake of His care for them, and His protection of them?! But although we call God the Father of all mankind, yet not by nature; He is though the Father of Christ alone, by nature, and not through adoption. Concerning mankind, He is a Father in a certain period of time; but concerning Christ, He is His Father before time; as He Himself said: “Now, O Father, glorify Me together with Yourself, with the glory which I had with You before the world was”(John 17: 5) 1. (St. Cyril of Jerusalem) When you persecute the fatherless, you are persecuting Me; for I was once denied every human help And As God is the Father of the fatherless (5), you make Him angry when you oppose Me. When you intend to tread upon your friend under your feet; Yes, and by your words, you disregard the statutes of friendship; But, taking this into consideration, God commands us, not only to love our neighbor like ourselves, but He even wants us to call Him “Love” 2. (Hesichius of Jerusalem) God calls Himself a Father of the fatherless and a Defender of the widows; And when we accept by our own free will, the orphanhood through the death of our ancient father – the devil (John 8: 44) and his wicked works; and get united to our Christ his opponent, we receive God the Father as our father, who takes care of us, and brings us forth into His heavens as our father’s house; and we would have the daring even to enter into the throne of God, as our Father’s throne. When we reject the union with the devil, and our souls become widowed, as far as he is concerned; and become prepared for her heavenly Groom, who brings her forth into His secret place, we would be the subject of care and pleasure of God the Father, being “the Defender of the widows”. The devil, giving birth to the one who submits to him, he would become as though his father, and a husband of his soul. But if that one repents,, he would become a fatherless and a widow, as far as the devil is concerned; and God would be his Father and the husband of his soul. (Father Onesimus of Jerusalem) If you intend to pay a visit to someone, you would be better off if you give this honor to the fatherless, the widows, and the needy, more than to the rich and the famous. As God Himself says that He is “A Father of the fatherless and a Defender of the widows” (5 )and, “’Defend the fatherless, plead for the widow. Come now, and let us reason together’, says the Lord” (Isaiah 1: 17, 18) 3. (St. John Chrysostom) Someone may wonder: What is the connection between calling God “Father of the fatherless, and Defender of the widows”, and the proclamation that “He is in His holy habitation”? (5) . 1 مقال 10 :7 2 Homilies on Job 9: 6: 27. 3 Homilies on 1 Timothy, hom. 15. https://coptic-treasures.com/ 128 Out of those fatherless and widows, namely, those denied the fellowship in the hope of this world, God will build a temple for Himself; as the psalmist adds: “God is in His holy habitation” (5). (St. Augustine) “God gives the desolate a home to live in; He leads out those who are bound into prosperity; but the rebellious live in a parched land” (6) In an interpretation by St. Augustine, it came as: [God lets those of one mind dwell in one house]. What the saint sees here is that the psalmist refers, not to those who live in isolation from the people, but to those united in mind, mood, and nature, whom God gathers together, dwells among them, and sets out of them a temple for Himself. It is as though, there is no temple that God sanctifies like the unity between believers. Having one mind, we live in one house; And be worthy of having God come and dwell among us This is the holy house of God; something sought by most people, the place where prayer is heard, namely the church God does not dwell in any place, but in one that is honored; and He, likewise doe not dwell in all those who are in his house (he does not dwell in the vessels of dishonor). But His holy dwelling place is those who have one mind, and one behavior in the house. To prove that it is by His grace, He builds for Himself that place, and not for the sake of prior worthiness of those people, out of whom He sets a dwelling place for Himself, Just read what follows: “He leads out those who are bound (with strength)” He loosens the heavy chains of sin by which they were shackled, and, hence, were unable to keep His commandments; and provides them strength that was not in them before they have His grace. The grace of Christ leads with strength. By what strength, other than that by which they would strive against sin, even to death? Out of every kind of people, He sets out those qualified to become His holy place; those who, once their chains are loosed, they arose to life. Remember how he loosed by His command, the chains of that woman who had a spirit of infirmity for as long as eighteen years, whom Satan has bound, (Luke 13: 16); and how He overcome Lazarus death by His voice (John 11: 45). He who has done so with the bodies, can do more amazing things with the persons themselves; and can set those of one mind and one nature to dwell in one house; And can lead those who are bound with strength, those who were as though dwelling in graves. God builds for Himself a temple, out of the fatherless and the widows; namely, out of those denied the fellowship in hope in this world. That is why the psalmist adds: “God is in His holy habitation” (5) those of one mind, are the holy habitation of the Lord. (St. Augustine) Do you think that you can abide and live, if you apostate from the church, and build for yourself other dwelling place? When it was said to ‘Rahab’, who was given the image of the church: “So it shall be that whoever goes outside the doors of your house into the street, his blood shall be on his own head” (Joshua 2: 19). We also find the secret of the Passover lamb to include nothing else in the book of Exodus, but that the slain lamb, should be eaten in one house, referring to the church. The book says: “In one house it shall be eaten ; you shall not carry any of the flesh outside the house” https://coptic-treasures.com/ 129 (Exodus 12: 46). The body of Christ, and His sanctuaries, should never go outside; and there should never be any other house for the believers but the one church. The Holy Spirit refers to this house, and to the united family, and means it by saying in the psalm: “God gives the desolate home to live in” (6) 1. In the house of God, in the church of Christ, all men keep on living with one mind and one soul, in harmony and simplicity. They keep on praying together, proclaiming by their consistence and conformity of prayers, that God let those who have one mind live in one house; and into this divine house, He lets only those who have conformity in their prayers enter. God commands us, His children, to be peace-makers, and to have one mind in His house and wants us, being born again, to keep on in God’s peace; and having the one Spirit, to have the one heart and one mind, as well. God does not receive the sacrifice of an adverse; but commands him to leave the altar, and go first reconcile with his neighbor He finds pleasure in the prayers of the peace-maker. (Cyprian, the martyr) Dwelling in the contrite hearts of His people, He proclaims His kingdom, namely, His dwelling place among them, and sets out of them one house in harmony; having “one image”, “the image of the Son of God”, namely, likening Him, though with a diversity of talents and abilities. St. Clement of Alexandria confirms that the goal of the Savior in His teachings of men, is to make them like Him. “God in His holy habitation” (5). God perpetually dwells among His saints; Wherever sanctity is, there will be “the holy habitation of God”. God dwells in those men of one way, those who choose one way of life, and hold fast to it. Yes, the righteous is indeed consistent; he decides, once and for all, to live a virtuous life. About the sinner, on the other hand, is said: “The fool changes like the moon” (Sirach 27: 11)…. (St. Jerome) As God lets those of one mind live in one home; hence love could perpetually be there undisturbed, among those pf one mind and one goal; they, together, will accept and reject the same things. (Father Joseph) What does he mean by saying: “God lets the “desolate” live in one home”? a- Some believe that ‘the desolate’ here refer to (the deserted), like the divorced woman or the widow, who has no place to go. God, with His love, cares for such kind of people. b- Some others believe that ‘the desolate’ here, are those who suffer a kind of wretched nature, that no one like to live together with them. God is compassionate toward such people, and will set home for them, to put their souls at peace. c- By ‘the desolate’, he probably means those who isolate themselves from the society, and lead a life of solitude. 1 The Unity of the Catholic Church, 8. https://coptic-treasures.com/ 130 d- He may also refer to those who fall into captivity, who, being deprived of their own land and home, feel a deadly sense of loneliness. e- The Israelites who lived in Egypt under conditions of forced labor; then walked for forty years in the barren wilderness, deprived of social life; will eventually settle down, together with their children in the promised land, where they will make up for their long deprivation. f- This verse, some believe, reveals the role of God in choosing the right spouse; as He cares to set the holy family; once man submits his life in His hand. “He leads out those who are bound (the captives) into prosperity”. God created man to enjoy freedom. If he sometimes allows for some of His children to fall into captivity, or prison, yet He is the One to set the captives free, as He did with Joseph, and with His whole people, when He set them free from the servitude of Pharaoh. “But the rebellious live in a perched land”. He who rebels against God, and denies himself the gift of the water of the Holy Spirit; his depths would dry up to become a perched land without fruition; and he would find no inner comfort, nor food to satisfy the hunger of his soul, or water to quench her thirst. God condescends to make His people a dwelling place for Himself, dwells among them; and with His love, sets for them a house, which is his kingdom to live in. What an exalted mutual love! God desires to dwell among His people; and grants them the opportunity to desire to dwell in His kingdom. Here, by the “desolate”, he may be referring to those who live a life of (solitude), forsaking everything for the sake of God; and with the spirit of love live in one house, namely, and the monastery. Or to the (captives), enslaved by sin, and captivated by the devil; that the Savior liberates from the bonds of evil. Or to the (rebellious), who, thinking of rebellion as a kind of freedom, deny themselves the house of God, their Father, to dwell among the tombs, under the authority of death, and the hosts of darkness. Saying “desolate”, he may also refer to the Jews among whom He, Himself, has been, whom He let live in a house, namely, in Jerusalem. But according to St. Athanasius, they may be those who avoid every worldly desire, and live a life of virginity for God alone, innocent of any doubt. Whom He let live in a house, namely, in the kingdom of heaven forever.. As to saying “leads those who are bound (the captives)…” he may be referring to the Israelites who were bound by servitude in Egypt, as though dead dwelling in graves while alive, whom He set free by His mighty power; despite their consistent rebellious behavior against Him and His prophet; And also to those bound by the devil in Hades, whom our Lord set free (by His Manhood); namely by taking on Himself the image of man, through His incarnation, and canceling death. By those bound, he may also refer to those shackled by sins, rebellious against God by their abominations, who dwell among the tombs of the mind, and alienate themselves from the eternal life. And also to the idol worshippers, about whom it is written in Isaiah: “That You may say to the prisoners, ‘Go forth’; to those who are in darkness, ‘Show yourselves’” (Isaiah 49: 9); And, “I will keep You and give You as a covenant to the people, as a light to the Gentiles, to open blind eyes, to bring out prisoners from the prison, those who sit in darkness from the prison house” (Isaiah 42: 6- 7). (Father Onesimus of Jerusalem) https://coptic-treasures.com/ 131 It was said about a prisoner who was set free after a long time, unjustly put in prison; that while on his way home, surrounded by exultant relatives and friends, he suddenly stopped before a shop of a pigeon merchant, purchased all his stock of pigeons, then opened the cages and set them all free. When he was asked to explain his action, he said that he who tasted the bitterness of prison, cannot endure to see any creature in a cage1 It is a well known fact that birds and beasts in cages, die in half their normal life span, even if they are kept in golden cages, and however plenty they are fed. So are probably any creature including man who perceive the concept of freedom. God has taken upon Himself to set free those bound, not only to let them practice their humanity that was so destroyed by humiliation; to count their liberation as though coming out of a tomb; but also to grant them Himself “power and might”. God, Himself, by His might, sets free those bound by sin, and shackled by the devil; as when He loosed a woman who had a spirit of infirmity, whom Satan has bound eighteen years (Luke 13: 11-13). God is sweet by His nature, but it is the “rebellious” sinners who move Him into bitterness, namely, who make God bitter to themselves. Although God does not change His nature, but the sinners, themselves, make God their bitterness; “they dwell among the tombs”, as the Lord said: “Woe to you scribes and Pharisees, hypocrites! For you are like whitewashed tombs which indeed appear beautiful outwardly, but inside are full of dead men’s bones and uncleanness” (Matthew 23: 27). While the saint is the temple of God, the sinner makes a tomb out of himself. (St. Jerome) 5- THE LORD LEAD US BY HIMSELF: “O God, when You went out before Your people, when You marched through the wilderness” (7) After talking about the divine procession, the procession of the Conqueror King in His church; the psalmist starts to present a practical example lived by the people of the old, when God liberated them from the bondage of Pharaoh, and set them forth in the wilderness by a strong hand and a mighty arm, to bring them to the promised land; the symbol of the heavenly Canaan. The Head of the church ascended to His heavens, to let His body, (His church) as well, ascend together with Him: 1- He says “When You went out”; as the people could never have gone out without God going ahead of them, and leading the way by Himself. As it was written about the church: “Who is this coming up from the wilderness, leaning upon her beloved?” (Song 8: 5).He opens the way before her, goes out together with her, accompanies her, moves along with her, being “the First and the Last”; Namely, He lets her lean upon Him all the way until its end. According to St. Jerome: [This conforms to the events of history, when God went out before His people when they came out of Egypt (Exodus 13: 21). According to St. Augustine, God’s going out is not an actual movement from place to place, as much as it is to reveal to His believers His amazing work for their sake, and their enjoyment of His possibilities in all their movements. https://coptic-treasures.com/ 132 When You went out, O God, before Your people, to bring them out of the land of Egypt, and let them pass through the wilderness of Sinai, there came to be: shuttering wind, clouds, voice of horns, manna coming down from heaven, beside the spiritual food, namely the divine law; and a diversity of signs, that made the inhabitants of the earth tremble for fear when they heard about the great things You have performed for the sake of Your people. (Father Onesimus of Jerusalem) His going out is perceived by His works; yet not to all men, but only to those who know how to see them. I do not mean those works obvious to everyone: like the heaven, the earth, the sea, and all what in them; but I mean those works by which “He leads the captives to prosperity” like terrified men living among the tombs; and lets them live in a house. Such is His going out before His people, namely, before those who perceive His grace. (St. Augustine) 2- God carries His people on His shoulders, like a mother carrying her infant child, or a shepherd carrying his tired sheep, provides them with all their needs until they pass through the wilderness of this world, and enjoy dwelling together with Him in the eternal glories. If the wilderness of this world is called the “valley of tears”, He came down to accompany us through it, to let us forget our tears by our fellowship with Him, and the perpetual debate of love with Him. Our presence with, and in Him, turns our wilderness into the deposit of the heavenlies. 3- According to St. Augustine, the wilderness is the Gentiles, through which He passed to proclaim His love for all mankind. [The wilderness is the Gentiles that did not know God, got no law from Him, no prophet came to dwell among them, and to tell them about the coming of the Lord]. “The earth shook, the heavens also dropped rain at the presence of God; Sinai itself was moved at the presence of God, the God of Israel” (8) In the Old Covenant God brought them forth out of the land of bondage to the Promised Land – Canaan, by a strong hand and a mighty arm; and provided them with all their needs; rained on them the manna from heaven, and also the quail. In the New Covenant, the Savior carries them to His heavens. 4- Going out with us in the wilderness of this life, the earth shook, the heavens dropped rain, and the mountains were moved out of our way. That was what the prophetess Deborah sang, out of a practical experience she lived (Judges 5: 4, 5). Our body (our earth) shook, as Jerusalem did with the entrance of the Lord Christ (Matthew 21: 10); and the way the upper room did with the coming of the Holy Spirit, “as of a rushing mighty wind” (Acts 2: 2); so that bodily lusts would have no more authority on us; but our emotions, feelings, and senses would become sanctified by the Holy Spirit of God. Our souls (heaven) dropped the rain of the heavenly grace of God, to turn into a fruitful garden, to sing to her Groom, saying: “Let my beloved come to His garden, and eats its pleasant fruits” (Song 4: 16). All obstacles would collapse on our way, crossing over to heaven; that even the mighty mountains would not be able to stand in our way. https://coptic-treasures.com/ 133 5- According to Father Onesimus of Jerusalem, this talk refers to the preaching of the gospel, as the Lord Christ came out of His own people and went forth to the wilderness of the Gentiles; When the Jews, having rejected the grace poured on them from heaven, namely, having rejected the divine concepts of the prophecies of the prophets; they shook as earth, and their house, forsaken by Christ, collapsed and became desolate, That was what did happen, as well, with the crucifixion of Christ, when the earth quaked, and the rocks were split; to proclaim that it was He, Himself, who shook the earth with His appearance in Sinai. He also says that the earth of the Gentiles shook, to receive faith in the Savior, and to reject the idol worship; when the apostles dropped over them the rain of preaching the gospel. Shaken the earth, as it affected terrestrials’ faith... “When You marched through the wilderness, the earth shook” (7, 8). The wilderness is not the Gentiles that did not know God, having received no law from Him, nor did prophets ever dwell among them to prophesy about the coming of the Lord. “When You marched through the wilderness”, when You were preached to the Gentiles, when the earthlies were provoked to faith, “the earth shook, and heavens also dropped rain at the presence of God”. Here, man could probably remember the time when God marched before His people, the children of Israel, as a pillar of clouds by day, and the splendor of fire by night (Exodus 13: 21); When “heavens dropped rain at the presence of God” (8); “And You, O God, sent a plentiful rain, whereby You confirmed Your inheritance” (9). As God spoke to Moses on Mount Sinai, when He gave him the law; the manna was therefore, the plentiful rain, He poured upon His inheritance, namely, upon His people, the only people on earth, whom he so fed. All those things happened to them as a symbol, “until the day breaks, and the shadows flee away” (Songs 2: 17). (St. Augustine) 6- According to St. Jerome: [Sinai refers to the temptation; as God dwells among those tempted, and those who conquer in temptations; whereas among the lustful, He never dwells]. 7- He drops on us the heavenly manna, a sign of His pleasure with His people, His inheritance, and His portion, lest they become weary on the way. 6- THE LORD WORKS BY HIS HOLY SPIRIT IN US: “You, O God, sent a plentiful rain, whereby You confirmed Your inheritance when it was weary” (9) In the Septuagint version it came that God, through His divine compassion, granted His disturbed people, the manna as a free gift, despite their violent nature, Yet God with His love for humanity, that he intended to make as his inheritance, He did not forsake His people in the wilderness weary, but dropped on them fresh manna, and quail; and brought forth water from the rock. It is as though He turned all the energies and possibilities of nature, to the account of His people, to mend their ways, and not to https://coptic-treasures.com/ 134 forsake them in their weakness. He used heaven (the manna), the air (the quail), and the earth (the rock) to serve His believers. When we receive God as our inheritance, He, in turn, will receive us with joy to be His living inheritance, and moves every thing to our account and to our edification. “An (optional) rain You, O God, designated to Your inheritance”. The prophet says “rain” about the manna He dropped on the Israelites in the wilderness of Sinai. And He calls it “optional”, as it was given to them as a daily provision; according to their own request; and on account that it was not something natural, but through an amazing work of God. As to saying “which You, O God, designated to Your inheritance”, it refers to the fact that it was not something general like regular rain, but designated specially to the people of Israel, who, at that time, were God’s own inheritance. The teaching of the Holy Book of God, being “optional”, is also like dew dropping upon a fleece of wool (see Judges 6: 37); designated by God for His inheritance, namely, for His believers. Father Onesimus of Jerusalem According to St. Augustine, As God rained manna to sustain His people, His inheritance, He now rains on His church, the faith in the Savior, as a gift from God, and not according to works, “lest anyone should boast”, except of God who works in us (Ephesians 2: 8-10). Now, He rains on his church, what is greater; He grants her the heavenly Manna – the delivered Lord’s body and blood, so that every one of her members would confess, saying: “I was weary, Yet You prepared it” (9); Namely, I, by myself, am a dry land and a barren wilderness; but by the rain of Your grace, my wilderness turned into Your garden; and instead of my dryness, I became satisfied with the fruition of the Spirit; and instead of my corruption, I am prepared for the eternal heavenly wedding. According to St. Augustine, the weakness (weariness) here, refers to the law, given to the ancient people, God’s inheritance, like rain coming down from heaven. He says: [The law could be described as weak, not that it is weak in itself, but on account of that it made men weak, having threatened punishment, but did not help with grace]. St. Augustine continues his commentary, by confirming that God did not forsake His inheritance in weakness, but delivered Himself to them. [You, O God, consummated Your inheritance; In themselves, they are weak, but by You, they became perfect]. You rained on Your people the heavenly Manna to satisfy their bodies, granted them the law to help them; Yet, by the law they discovered their weakness, perceived their helplessness, and felt the need for You to consummate them; As You are Rich and Capable of making Your inheritance rich, and of pouring Your goodness on them1 7- THE LORD GRANTS US HIS DIVINE COMMANDMENT: “Your congregation dwelt in it; You, O God, provided from Your goodness for the poor” (10) Some believe that the talk here concerns Israel, who, after living in the land of bondage in humiliation and poverty, God made them dwell in the promised land, securely, and superbly; He sustained them in the wilderness, provided them with the Manna and the quail; and sustained them in the promised land that flow with milk and honey. They are the rational flock of sheep that enjoy the care of God, who goes before https://coptic-treasures.com/ 135 His people to bring them forth into His green pastures, and to the waters of the Holy Spirit, that give comfort; By His goodness or his sweetness, he fulfills all their needs. “Your (flock) dwelt in it” (10). Submitted to You, and not to themselves; they need You, and are not self-satisfied. Finally, he consummates his talk, saying: “You, O God, provided from Your goodness for the poor” (10). He became weak so as to become perfect; he confesses that he is needy, to get provided. That is the “goodness”, about which is written: “The Lord will give what is good, and our land will yield its increase” (Psalm 85: 12); to be able to practice the good work, not out of fear of punishment, but of love for righteousness. (St. Augustine) Bringing His people forth to His pastures, God also grants them strength; He grants them the conquest and victory over their enemies; and provides them with plentiful spoils that would bring joy to the whole congregation; And He grants them the joyful strength of preaching His wonders as a beloved Leader. “The Lord gave the word; great was the company of those who proclaimed it” (11) Together with giving the promised land to His people who were in bondage; God grants them, as well, what is greater: His word to preach! The word of God, that would not be valued by a price, is given as a free gift for the believers to enjoy, and to practice with the spirit of strength, together with joy and exultation. The word “company” who proclaimed it, came in Hebrew, in the feminine tense; in reference to the praise of Deborah (Judges 5) by a divine inspiration, being the word of God that provokes the spirit of preaching good news and joy. Women and girls had their role in praising and shouting the songs of conquest, as did Miriam, Aaron’s sister, together with other women (Exodus 15: 21); As they celebrated David’s great victory (1 Samuel 18: 6); And when the Lord Christ, risen from the dead, sent two women to bring the good news of His Resurrection to His disciples (Matthew 18: 10). By putting it in the feminine tense, he probably meant that every soul is committed to testify to the work of her Shepherd and Leader before the others. In the Septuagint version, though, it came in the masculine tense: “those who proclaimed it”, namely the preachers; who, according to St. Jerome, refer to the apostles; whom the Lord granted a great power to preach the gospel. According to St. Augustine, the Lord Christ established His church, being His beautiful house; and chained the devil and his hosts, taking away his spoils, to give them to His congregation in His house. How beautiful is the house built by Christ for himself, namely, the church. He shackles the devil with spiritual chains, by His conquest over death, and by His ascension from Hades to heaven. He shackled him by the secret of His incarnation; and took away his vessels, namely the sons of disobedience, in whom he worked (Ephesians 2: 2), and in whom, for their lack of faith, he provoked to consummate his will. Those vessels, the Lord cleansed by the forgiveness of sins, and sanctified the spoils He took away from the enemy, who was chained and cast away. He consecrated them for the beauty of His house.; made some apostles, some prophets, some shepherds, and some teachers; for the work of ministry, for building of the body of Christ The https://coptic-treasures.com/ 136 beauty of the house where the spoils were divided; kindled the heart of him who cried out saying: “Lord, I have loved the habitation of Your house, and the place where Your glory dwells” (Psalm 26: 8). The Lord gives a “Word”, namely, gives food to His flock who dwell in it. (St. Augustine) According to St. Gregory of Nyssa: [He who gives the commandment, also gives the strength to keep it. Commanding us to “search the holy Scripture” (John 5: 39); even if we are unable to perceive the greatness of their concepts, we are committed to be persistent as much as we can, and He will certainly grant us the understanding, and a great strength to preach His word1. 8- THE COLLAPSE OF THE ENEMIES, AND OUR ASCENSION TOGETHER WITH THE LORD: “Kings of armies flee, they flee; and she who remains at home divides the spoil” (12) Here he talks about the armies of the enemies, whether in the wilderness or in the promised land; who, despite their long experience in wars, they flew in terror before them, who have long suffered servitude, and had no experience in war at that time. He refers here to great kings of reputation and military experience, who flew before Israel, or were killed by them (See Psalm 135: 10-11; 136: 17-20; Joshua 8: 2; Judges 1: 7-7; 4: 24; 1 Samuel 30: 24). As to “she who remains at home”, he means the women; who were not allowed to fight together with men, but were committed to stay at home. “Though you lie down among the sheepfolds, yet you will be like the wings of a dove covered with silver, and her feathers of yellow gold” (13) As slaves, the Israelites used to live in humiliation among the sheepfolds, and had no houses to settle in. Now, God, by His exalting care, made them like a dove flying toward heaven, with wings covered with silver, and feathers of yellow gold; beautiful, magnificent, rich, and capable of flying. Who is she, that dove with wings covered with silver, and feathers of yellow gold, but the church of the New Covenant, who, having enjoyed the dwelling of the Holy Spirit, and His leadership, she came to be a meek dove, who carries the features of her Groom, the meek Lord Christ. As to being covered with silver, silver refers to the purified word of God (Psalm 12: 6); And her feathers refer to the believers, who like light feathers, fly toward heaven; carrying the heavenly features, referred to as gold. In a talk about Abraham, St. Ambrose says that, although Lot, his nephew, was rich in flocks, herds, and tents (Genesis 13: 5), yet he was not as rich as Abraham in silver and gold (Genesis 13: 3); As he has not yet enjoyed the word of God, nor the fellowship in the features of the heavenly Christ. According to St. John Chrysostom, that dove, amazing in her shape, is the ‘mercy’ that flies together with the one who practices it, to bring him forth to heaven and sets his soul as a queen. The mercy, being the most magnificent among the great arts, protects those working with it. Mercy is beloved by God, perpetually stands beside Him, well prepared to ask 1 Cf. Homilies on Ecclesiastes, 1. https://coptic-treasures.com/ 137 for the benefit of those who desire, if they do not misuse her. Great is her power, even for those who sin; she crushes the chains, scatters the darkness, quenches the fire, kills the worms, takes away the clattering of teeth; and opens the gates of heaven. Like a queen, no one of those standing at the gates, would dare to enquire about her identity, but everyone would instantly receive her with great reverence and honor; She even makes the preachers like the Lord, who says: “Be merciful, just as your Father also is merciful” (Luke 6: 36). She is exultant, and, flying with her golden wings, she gives pleasure to the angels. Being said to have “wings covered with silver, and feathers yellow with gold”, the peacock, although beautiful, yet would be like a crow, if compared to her. How beautiful and worthy of every admiration, this dove is, always looking upward, and always surrounded with the glory of God! She is a virgin, with golden wings, Joyfully standing beside the divine throne. And when we are condemned, she hastens to fly revealing herself, to save us from punishment, and to protect us by her wings. God loves her more than the sacrifices, and often talks about her1. (St. John Chrysostom) The eyes of the soul were likened to two doves, because now, she understands the divine book, not through the letter, but through the Spirit, and perceives the divine secrets in it. As the dove mostly refers to the Holy Spirit, the perception of the law and the understanding of the prophets in a spiritual way, will be ours when we have the two eyes of the dove. And in the psalms, the soul longs to have the two wings of the dove (Psalm 68: 13) to fly toward the understanding of the divine secrets, and to have comfort in the bosoms of wisdom2. (The scholar Origen) Looking at the beautiful church of Christ, that divides the spoils she has taken away from the hands of the devil and the hosts of darkness, the psalmist now talks to those spoils, that rest comfortably among the folds; namely, between the books of the Old and the New Covenants, enjoy the divine promises, and the work of salvation, to become the wings of the church, the one beloved dove, Her wings are covered with silver, namely with the word of God; while her feathers, by which she flies up high, are of gold, namely, the heavenly life. What are the two wings themselves, but the two commandments of love (to love God, and to love one’s neighbor), “on which hang all the law and the prophets”? (Matthew 22: 40). And what is the light burden, but the love realized in these two commandments? For what seems difficult in a commandment is light for the one who loves. (St. Augustine) “When the Almighty scattered kings in it, it was white as snow in Zalmon” (14) The Psalmist compares the armies of the opponents who fled away, and their women and girls who were captivated in humiliation, to the believers who set forth from between the folds to live in a land that flow with milk and honey; He compares the 1 Homilies on Hebr., 32: 7. 2 Origin: Comm. On the Songs of Songs, book 3: 1 (ACW). https://coptic-treasures.com/ 138 heathen kings, scattered by the Almighty God, to the believers who came to have the splendor of the snow of Zalmon. Like the hills of Zalmon which are normally dim and naturally dark; but they turn beautiful once they are covered with snow, the field of battle become dim and dark, when the wicked kings stir up wars, but become the subject of gladness and joy for the people of God, when their conquest is realized. Like when the Lord Christ transfigured, His garments became as white as snow, so will be the church of Christ, that are normally dim and dark, but with the reflection on it of the splendor of the Son of Righteousness, and of the virtues, which are actually the fellowship in the divine nature, namely in the features of the Lord Christ, she will glitter as white as snow By being baptized in the River Jordan, the Lord Christ established the (rite) or the form of the salvation baptism (see Matthew 3: 13-17). The word “Jordan” means (descent or going down); Down into the Jordan, the Lord Christ went, purifying the inhabitants around the Jordan from sin. As the word ‘Harmon’ is interpreted as (the way of the lamp or the light), the one disturbed, following the good counsel, has to come out of (Egypt), and follow the way of light, the way of Christ. As did the Canaanite woman, who came out from among the idol worshippers, to find Christ, and to say to Him: “Have mercy on me, O Lord, Son of David” (Matthew 15: 22). And as did Moses, who came out of Egypt, became a prophet, then sent back to save the souls of the people from the land of anguish (See Exodus 2: 11; 4: 17) – The Lamp that lighten the way is as well, in the body of Christ; hence David says: “Your word is a lamp to my feet” (Psalm 119: 105); “A lamp that gives light to every man” (See John 1: 9).. The way of the lamp is the gospel that shines in the darkness, namely, the world; hence it is also written: “It was white as snow in Zalmon” (Psalm 68: 14 LXX); namely in the shadow for the word ‘Zalmon’ means (shadow) 1. St. Ambrose) 9- THE LORD SETS US AS HOLY MOUNTAINS: “A mountain of God is the mountain of Bashan; a mountain of many peaks is the mountain of Bashan” (15) After talking about nations, which, although have long experience in wars, and have mighty kings, yet they collapsed before the people of God at that time; Here, he compares between Mount Zion and the other mountains, cherished by the surrounding nations. Mount Zion, although small and low, compared to those high mountains, like the mountain of Bashan for example; yet it exalts above all those mountains, on account of that God chose it as His dwelling place; Mount Zion refers to the church of the New Covenant (Hebrew 12: 23). The mountain of Bashan refers to the heathen nation, which, with envy and hatred, they boast against the people of God. Although it would not be compared with the mountain of Bashan, famed for its height, beauty, and fertility, Mount Zion is exalted through God’s choice of it; As it is said by the prophet Isaiah: “It shall come to pass in the latter days, that the mountain of the Lord’s house shall be established on the top of the mountains, and shall be exalted above the hills; And all nations shall flow to it. Many 1 Prayer of David 4: 4: 14. https://coptic-treasures.com/ 139 peoples shall come and say, ‘Come, and let us go up to the mountain of the Lord, to the house of the Lord of Jacob” (Isaiah 2: 1-3). The mountain of Bashan, in spite of the fact that God did not chose it to be His holy mountain, on which to establish His temple; yet, because of its great height, beauty, and fertility, testifying to the work of God, the Mighty Creator, it is called “A mountain of God”, “Why gaze in envy, O mountains of many peak, at the mountain where God chooses to reign, where the Lord Himself will dwell forever” (16) The mountains of many peaks, referring to the nations, boast against Mount Zion, the holy mountain of God. The Hebrew word translated as “gaze”, is translated by some as (jump). It is as though the mountains surrounding Mount Zion, the mountain of God, no longer able to endure being silent, they jump around it scoffing; and wondering how God would choose such a small and humble mountain, and disregard the haughty and fertile mountains around it! The word “gaze” probably means that the eyes of those mountains concentrate on that mountain, trying to find something that would justify such a divine choice! This reminds us of how the apostle Paul calls the disciples, apostles, and preachers, as mountains chosen by God, saying “God has chosen the foolish things of the world to put to shame the wise, and God has chosen the weak things of the world to put to shame the things which are mighty; and the base things of the world and the things which are despised God has chosen, and the things which are not, to put to nothing the things that are, that no flesh should boast in His presence” (1 Corinthians 1: 27-29). Get rid, O man of God, from such an ugly spirit; Do not be a burnt and a desolate mountain; But rather be a holy and strong one (16), where God likes to dwell; In you, “the chariots of God are twenty thousand, even thousands of thousands” (18); Sweet fragrance of your incense would ascend up to heaven among the saints; Become a help to the earthlies; A strong conqueror in war; In you what is written would be consummated: “The mountain of the Lord’s house shall be exalted above the hills” (Micah 4: 1); And “The mountain of the Lord’s house shall be established on the tops of the mountains” (Isaiah 2: 2). Be in this honor, O you who strive, to earn the crown of joy from the Lord for the sake of your labor, while sitting in your humble cell. (St. Abba Paula of Temoah) 10- THE LORD SETS US AS A DIVINE CHARIOT: “The chariots of God are tens of thousand, even thousands of thousands; The Lord is among them as in Sinai, in the holy place” (17) Again he talks about God’s care for His people in the old; when the Egyptian army perished in the Red Sea, not by human might, but by huge numbers of chariots sent by God to overcome them. The figure ‘thousand’ normally refers to heavenly possibilities, as well as to an uncountable number; ‘tens of thousands’, and ‘thousands of thousands, meaning ‘millions’. “The Lord among them”, namely, dwells in Zion, the way He appeared before on Mount Sinai, and gave them the law on the hand of Moses. https://coptic-treasures.com/ 140 The enemies of Israel used to terrify them by their chariots (Exodus 14: 7; Judges 4: 3; 1 Samuel 13: 5; 2 Samuel 8: 4; 10: 18). Yet, how could their chariot confront those of God?! When Elisha’s prayer was heard, and the eyes of his servant were opened, “Behold, the mountain was full of horses and chariots of fire all around Elisha” (2 Kings 6: 17). They refer to a great number of saints and believers, who, bearing God, they would become, chariots of God; dwells in them, leads them, and brings them to the ultimate end; “Christ, the Firstfruit, afterwards those who are Christ’s at His coming, then comes the end” (1 Corinthians 15: 23-24). That is the holy church following Him; tens of thousands “rejoicing in hope, patient in tribulation, continuing steadfastly in prayer” (Romans 12: 12). To give the reason why they rejoice, he says that the chariot of God, is in them; And says: “in Saini, in the holy place”; namely, the Lord is in them, in the commandment, for “The law is holy, and the commandment holy and just and good” (Romans 7: 12). (St. Augustine) An unseen power destroyed the Egyptian army in the Red Sea; a power called by the text “chariots and horses”; which are assumingly, a host of angels, mentioned by the prophet Habakkuk, saying “O Lord, You rode on Your horses, Your chariots of salvation” (Habakkuk 3: 8); and by David, saying: “The chariots of God are tens of thousands” (17) 1. The King who came of the seed of David, set man to be a stronghold secure from falling; which David built by grace, enforced by shields, not lying on the ground, but seen hanging on the tower, together with spears that fill the hearts of the enemy with fear, to keep him from attacking the tower. I assume that this tower with the shields and spears hanging on it, refer to the angelic guards. the mighty men fighting on our side are tens of thousands, even thousands of thousands; The Holy Book usually refers to great numbers by thousands; as said by David (17); and, “The law of Your mouth is better to me than thousands of shekels of gold and silver” (Psalm 119: 72) 2. (St. Gregory, bishop of Nyssa) Let those who talk against the ascension as something impossible, remember that, if an angel took Ezekiel by a lock of his3, the Spirit lifted him up between earth and heaven, and brought him in visions of God (Ezekiel 8: 3); It would, therefore, be rather possible for the God of the angels and the prophets, by His own power, to ascend on a cloud from the Mount of Olives, You can remember such wonders, but let the prominent place be given to God, the Maker of wonders; For, if those were lifted up, God is the One who lifts everything and everyone up. If Enoch was “taken” (Genesis 5: 24), Jesus ascended (Acts 1: 9). 1عظة 3 على نشید الأناشید ترجمة الدكتور جورج نوّار. 2 عظة 7 على نشید الأناشید ترجمة الدكتور جورج نوّار. 3 جاء في حزقیال 3 :8 "ومد شبه ید وأخذني بناصیة أ رسي ورفعني روح بین الأرض والسماء فأتى بي في رؤى الله. https://coptic-treasures.com/ 141 If Elijah, “was taken by a chariot with horses of fire, and went up by a whirlwind into heaven” (2 Kings 2: 11); “the chariots of Christ are thousands of thousands (Psalm 68: 17) 1. (St. Cyril of Jerusalem) 11- EXULTANT CAPTIVES: Here he goes back to address the Lord Himself, saying: “You have ascended on high, You led captivity captive; You received gifts among men, even among the rebellious – that You, O Lord God, might dwell there” (18) The chorus of singers used to sing this praise whenever the ark of the covenant reached the top of Zion, and put in its designated place; a praise that sounds like a military song, sung when there is a conquest on enemies. As the conqueror usually took his place high on the chariot, while the defeated kings and leaders were chained to its rear end, and follow on foot behind the conqueror. It was also the custom of the victorious kings to scatter pieces of silver on the multitudes who receive them with the spirit and shouts of joy; as well as on the defeated rebellious marching behind the chariot, as a kind of scoffing and ridicule2. “That You, O Lord, might dwell there”. Many victorious kings, after the celebrations, used to dwell for some time among their people to let them enjoy the spoils of victory, and to realize some sort of stability after the disturbance, and the huge expenses of the battle.. The Lord, likewise, dwells among His people, to proclaim His care for them, and to give them of the goodness of His conquest, namely, the fellowship in His resurrected life, and the enjoyment of the deposit of His ascension to heaven. God shackled the devil and his angels as though with chains, and granted His people the authority over them, so as not to fear them, nor be preoccupied with them; but to be exultant by the resurrected life, and sitting in the heavenly places. The apostle referred to this, clarifying it in his talk about the Lord Jesus, saying: “But to each one of us, grace was given according to the measure of Christ’s gift. Therefore He says: ‘When He ascended on high He led captivity captive, and gave gifts to men’” (Ephesians 4: 7-8) He gave gifts to men, sending to them the Holy Spirit, the Spirit of the Father and the Son. (St. Augustine) “You received gifts among men”. According to St. Augustine, the Son, having become Man, received His Holy Spirit as a gift to our account; although He is His own eternal Spirit. And we, being His body members, getting this Holy Spirit, He counts it as though He received Him Himself; the same way when we are persecuted, He counts it as though He, Himself, is the one persecuted; saying to Saul of Tarsus: “Saul, Saul, why are You persecuting Me?” (Acts 9: 4). If He, says: “Inasmuch as you did it to one of the least of these My brethren, you did it to Me” (Matthew 25: 40), Why then. you doubt that He receives in Himself the gifts received by His members? “You led captivity captive”. We should not marvel that those captivated by the devil are liberated by the Lord Christ, to become captives of the divine love, in joy and gladness in the kingdom of God; that those who were captives to the account of the . 1 مقال 25 :14 2 Adam Clarke Comm. https://coptic-treasures.com/ 142 kingdom of darkness find their pleasure to become captives by love of the kingdom of light. Why would captivity not be rejoicing, if men are caught for the sake of a good cause? Being said to Peter: “From now on, you will catch men” (Luke 5: 10). “Having been set free from sin, they become slaves of righteousness” (Romans 6: 18); its own children. As He, Himself, is in them, He gives gifts to men, and receives gifts in them. That is why, in this captivity, in this servitude, in this chariot, under such a yoke, there are no thousands of men grieving, but thousands rejoicing, for the Lord is in them, in Saini, His holy place! Goodness is a gift from God, as according to the apostle James: “Every good gift, and every perfect gift is from above, and comes down from the father of lights” (James 1: 17). And as John the Baptist proclaims: “A man can receive nothing unless it has given to him from heaven” (John 3: 27). It is from heaven, that when Jesus ascended on high, He led captivity captive, and gave gifts to men (Psalm 68: 18; Ephesians 4: 8). If their good worthiness are divine gifts, God will not crown your worthiness as being your own, but for it is His gifts1. Remember what the psalm says: “God has gone up with a shout” (Psalm 47: 5). Remember what came in another psalm of the talk among the divine hosts, saying to one another: “Lift up your heads, O you everlasting gates” (Psalm 24: 7); Remember the psalm, saying: “He ascended on high, and led captivity captive” 2 (18); and other things previously mentioned; because of the false claims of the Jews3. (St. Cyril of Jerusalem) Through His passion, the Lord ascended on high, led captivity captive, and gave gifts to men (18; Ephesians 4: 8); And He granted His believers the authority to tread upon the serpents and scorpions, and upon every power of the enemy; namely, the authority upon the leader of apostasy4. (St. Erinaos) “He has the power to lay His life down, and has the power to take it again” (John 10: 18) He dies, yet He grants life (John 5: 21); and by His death He brings death to destruction; He is buried, yet He is risen; He descends to the lower parts of the earth, yet to bring souls up (Ephesians 4: 8-9; Psalm 68: 18); He ascends on high; and He will come again to judge the living and the dead5. (St. Gregory the Nezianzen) 12- GLORIFIED CAPTIVES: “Blessed be the Lord, who daily bears us up, the God of our salvation” (19) The Hebrew word ‘amos’, translated here as “bears us up”, means (supports us or helps us to bear our burdens); His care and gifts are unceasing, day after day; His mercies are new every morning; He is God of our salvation who bears our daily burdens, 1 Grace & Freewill, 15. 2عا 6 :9 "الذي بنى في السماء علالیه". . 3مقال 24 :14 4 Adv. Haer 5: 24: 2: 20: 3. 5 Theological Oration 3 (29): 20 (On the Son). https://coptic-treasures.com/ 143 until we come to enjoy the eternal glory. Blessed be the Lord who keeps on working up to the end; captivates men every day, and receives in them – as members of His body – what He presents to them. He does that every day up to the end, He leads captivity captive, and receives gifts in men. (St. Augustine) The other titles of God are divided into two distinct groups: the first group concerns His power; and the second concerns His ordinance of the world with His divine care Of the obvious examples of the titles concerning His power: “The God of hosts; the Lord God the Almighty” (Amos 3: 13; Revelation 4: 8); “The King of glory” (Psalm 24: 10); “The king of kings, the Lord of lords” (1 Timothy 6: 15); and, “The Lord of hosts” (Isaiah 1: 9; Romans 9: 29) “be honor and glory forever and ever. Amen” (1timoty1: 17). Concerning His divine ordinance: “God of our salvation” (Psalm 68: 19, 20); “The Lord God, to whom vengeance belongs” (Psalm 94: 1); “God of peace” (Romans 15: 33); “God of righteousness” (Psalm 4: 1); “God of Abraham, Isaac, and Jacob” (Exodus 3: 6); “God of Israel” (see Romans 9: 6, 11, 26; Galatians 6: 16); and, “Who have seen God face to face” (Genesis 32: 30) 1. (St. Gregory the Nezianzen) “Our God is the God of salvation, and to God the Lord belong escapes from death” (20) Man often feels that there is no escape from the way of death; being a sure destiny of all mankind. Yet, life and death are in the hand of God, “and to Him belong escapes from death”. As the people enjoyed exodus from the land of bondage to the promised land; By the cross,He brings us forth from Hades to paradise; and carries us from the world to live in the heavenly places. “But God will shatter the head of His enemies, the hairy crown of the one who still goes in his trespasses” (21) Here, he probably refers to Absalom who rebelled against his father David, who has been very proud of his long and beautiful crown of hair; which eventually became for him like the rope of strangulation, when it caught in the branches of the terebinth tree, and he was left hanging between heaven and earth, ending up with his death (2 Samuel 18). “The Lord said, ‘I will bring them back from Bashan, I will bring them back from the depths of the sea” (22) According to St. Augustine, the word “Bashan”, meaning (confusion), and also (dryness); the Lord hears the cries of those in the midst of confusion, or of those suffering from dryness and famine; He comes back to them even if they are in the depths of the sea, to grant them peace, and true satisfaction. Sin that corrupts the heart, and brings it forth to famine, would never hinder the return of God to the sinner, to carry him back, and to embrace him in His exultant chariot, about which we have already spoken. He is the Savior of mankind; the Grantor of conquest over the devil, his hosts, and his evil works. Concerning saying: “I will bring back from Bashan”, there are three views: . 1العظة اللاهوتیة ال ا ربعة رقم 30 عن الابن، 19 https://coptic-treasures.com/ 144 a- The Lord remind His people of how He saved them from Og, king of Bashan, and his armies (Numbers 21: 32-35). b- He mentions examples of the dangers they have confronted, of which were falling under the authority of Og, king of Bashan; and the dangers they faced in the Red Sea; from all of which the Lord did not forsake them in their anguish. c- The talk here, is not directed to the people of God, as much as it is directed to their enemies; that even if they escape to the high mountain of Bashan, or hid in the depths of the sea, from there God will bring them back to punish them. God, in His care for His people, and for their salvation, bring them back, even if they are in far places like Bashan, or where it would seem impossible like the depths of the sea. He cared for them when they were suffering under bondage in the land of Egypt, crossed with them through the depths of the Red Sea; and cared for their salvation when they entered into battles against Sihon and Og, kings of Bashan. “You may bathe your feet in blood; and the tongues of your dogs may have their portion from your enemies” (23) It has been the custom among certain peoples, that when they had conquest in battle, they used to wash their feet in the blood of their slain enemies, as a sign of their ultimate victory (2 Kings 9: 36; Isaiah 63: 1-6; Jeremiah 15: 3). According to some, that was far less horrible than drinking the blood of the slain, which portrays unimaginable fierceness and persistence on the cruelty of heart. The believers, on the other hand, go back with their memory to the night of the exodus of the people of God from the land of Egypt, when the lintel and the two doorposts of their houses were painted with the blood of the lamb, according to the command of God, to keep the destroyer angel from entering their houses and killing their firstborns. They see in the blood of the Lord Christ, the true Lamb, a conquestover the devil and his evil hosts, purification from sins, and an enjoyment of the everlasting salvation. “And the tongues of your dogs may have their portion from your enemies”. This reminds us of what happened to the wicked Isabel, and her man Ahab, king of Israel About the chastisement of the wicked Egyptians on their evil, disobedience, and opposition of the divine truth, it came in the book ofRevelation: “The angel thrust his sickle into the earth, and gathered the vine of the earth, and threw it into the winepress of the wrath of God. The winepress was trampled outside the city, and blood came out of the winepress, up to the horses’ bridles, for one thousand six hundred furlongs” (Revelation 14: 10-20). “You may bathe your feet in blood” (23); Cleanse the feet of your spirit, and the steps of your mind, with the sure confession of the cross of the Lord. Bathing your body in the blood of Christ, you cleanse the iniquities, and bear the death of Christ in your body, according to the words of the apostle, saying: “always carrying about in the body the dying of the Lord Jesus” (2 Corinthians 4: 10) 1. (St. Ambrose) 13- GREAT SINGERS OF PRAISE: “They have seen Your procession, O God, the procession of my God, my King, into the sanctuary” (24) 1 Exposition of Luke 5: 105-106. https://coptic-treasures.com/ 145 This portrays what used to happen whenever they came with the ark of the covenant back to Jerusalem after their conquests in battle; when the heart of David, the psalmist and king, danced, and his inner depths shouted for joy, seeing the procession of victory under the leadership of God Himself; the ark of the covenant representing His presence among His people, and His leadership of them. The singers of praise used to receive the procession of victory, with songs that glorified God, the Grantor of salvation; the girls, came out with tumbrels in their hands; and all the people, young and old, joined the procession blessing God, the Grantor of conquest. Here, the psalmist, together with the whole congregation, praises the Lord God of all; Yet, not disregarding the touches of personal love, and the special relationship between himself and God; he says: “my God”, “my king”. What preoccupy him, is not the conquest itself, as much as the ways of the Lord, God of the impossible, the Holy God, the Conqueror of darkness, corruption, and evil. “Into the sanctuary”: He praises God, the Holy One, who descends to lead His people in their battle against the devil, sin, and darkness; turns the field of the battle into divine sanctuaries; and turns the earth into a holy heaven. “They have seen Your procession, O God” The procession, or the (feet), of those who are with You during Your coming to the world, as though they are the chariot of clouds, very close to Him, being His saints and believers; according to the Scripture: “Then they will see the Son of Man coming in the clouds” (Mark 13: 26) Those are “Your procession” of those, by whose (feet) the grace of the New Covenant is proclaimed; Hence it is written: “How beautiful are the feet of those who preach the gospel of peace, who bring glad tidings of good things” (Romans 10: 15; Isaiah 53: 7; Nahum 1: 15). That grace, and those feet are hidden in the Old Covenant; but when the fullness of time has come, it gives pleasure to God to proclaim among the nations, sending His Son (Galatians 4: 4); “They have seen Your procession, O God, the procession of my God, my King, into the sanctuary” (24). (St. Augustine) “The singers went before, the players on instruments followed after; Among them were the maidens playing timbrels” (25) A magnificent portrait of the procession of the perpetually victorious church of Christ, preceded by the thanksgiving congregation, praising the Good Lord, who turns the afflictions and the battles into gladness and unceasing feasts; followed by the musicians, who, led by the Holy Spirit, play on the strings of their bodies, senses, emotions, thoughts, and all the energies of their Spirit, and soul, to produce a holy symphony that proclaims love toward God. Those are the congregation, physically and spiritually holy, in whom, and by whom, the Spirit of God works, as precious musical instruments. Whereas in the middle of the procession are the maidens playing tumbrels; who are the heart of the church that dance with joy and exultation for God’s salvation work. In short, the whole procession is one of shouting, exultation, and unceasing heavenly joy. This seemingly, out of the ordinary portrait, which occurs when there is a battle that ends in conquest, and the legions of soldiers turn into a religious procession, led by priests and Levites; a procession preceded by the Ark of the Covenant. is, as actually, a procession experienced by the believer, who daily enjoys new conquests, and his depths https://coptic-treasures.com/ 146 set forth from glory to glory, under the leadership of the Holy Spirit of God, in the heavenly Jesus Christ, who unceasingly brings our hearts up high to the heavenly glories. The word “singers”, in the Septuagint version, came as ‘rulers’, who, according to St. Augustine, refer to the apostles who precede the congregation, singing the joyful tidings of the gospel, playing on the musical instruments of the good works, to praise and glorify the Lord. Those apostles, together with the maidens playing the tumbrels, namely, the ministers, practice the honorable ministry through submitting their bodies to the account of the kingdom of God. “Bless God in the great congregation, praise the Lord in the fountain of Israel” (26) The religious procession of conquest is set, not only in the tabernacle of the meeting, or in the temple, but also in the congregations, who, according to St. Augustine, are the churches that bless the Lord, playing on the timbrels, namely, on the chaste bodies that produce spiritual tunes. They are the congregations coming out from the fountain of Israel; namely, from the fountains of salvation, that set out of humanity aholy people of God. The believer sees the living leader, as one of a holy congregation, whose senses, emotions, thoughts, etc. have no other work but to glorify God by some way or another. Sees the true Christian home, as a holy assembly, where the Lord Christ dwells. And the holy assembly, as the church that embraces the believers, from Adam to the end of time, that turns, on the great day of the Lord, into a heavenly procession on the clouds, setting forth in the company of the heavenly Groom, together with the heavenly hosts, exultant for the glorified bride. According to St. Jerome, “the fountain of Israel” here, refers to the fountains of the Savior that flow with the evangelic teaching, according to the saying of the Lord Christ Himself (John 7: 37-39) 1. “There is little Benjamin, their leader, the prices of Judah and their company, the princes of Zebulun, and the princes of Naphtali” (27) The Son, having become our Representative, and our Bearer in Himself, the Father set, and lifted Him up; for us, as members of Hid body, to be set and lifted up in Him and by Him, to heavens. Here is a description of another aspect of that joyful procession, of which he mentions four tribes as representatives of the church of the Old Covenant, united with the church of the New Covenant. a- He starts with the little Benjamin, the royal tribe during the reign of the first king of Israel – Saul the son of Kish. Then, because of the wicked things done by Saul, that tribe lost its royal status, and could have perished altogether (Judges 19: 21). Yet among this same tribe there were saintly men, who God could never forget because of the evil of the majority. Although Benjamin became little, yet God mentions them as participants of the procession, to open the gate of hope before everyone in every era, and not to despair on account of the evil done by his family or his society! According to St. Augustine, the psalmist, by the eye of prophecy, sees the apostle Paul, the preacher among the Gentiles, who describes himself as “of the tribe of Benjamin” (Philippians 3: 5). 1 Commentary on Isaiah 4: 12: 3. https://coptic-treasures.com/ 147 In the Septuagint version, it came, “Benjamin that is in ecstasy”; Having talked about the exultant church that blesses God in an ecstasy of joy, enjoys the vision of God and the recognition of His secrets. She is the New ‘Benjamin’, namely, the daughter who sits on the right hand of her heavenly Father as a queen; on account of that the word ‘Benjamin’ means (the son of the right hand). b- “Their leader, the princes of Judah”. As ‘Judah’ means (confession’ or (thanksgiving), the church confesses the goodness of God, who chose her a heavenly queen. Although Judah, took the place of ‘Benjamin’ as the royal tribe, and got the authority and reign. Yet the two tribes join together to partake of the procession of salvation, with the spirit of love, humility, and unity, on an eternal level. c- “The princes of Zebulun, and the princes of Naphtali”. ‘Zebulun’, meaning (a dwelling place), seeking to dwell in heaven, she rids herself of all the temporal things. And as ‘Naphtali’ meaning (spacious), she bears the feature of her Groom, the true love, and her heart would become spacious for God to dwell in, as a lover of all humanity. Although the lands of Zebulun and Naphtali were so far from Jerusalem, to have a significant role in the life of the people of Israel; yet the psalmist mentions them as representatives of all the tribes, or of all the people. God does not disregard the work of any man or of any congregation. “Your God has commanded your strength; strengthen, O God, what you have done for us” (28) The psalmist ended his talk to the people by invoking the spirit of peace in them. As God issued His command for their strength and glory; they are, therefore committed to present a sacrifice of praise and thanksgiving to Him for His care. Now he addresses his talk to God, to thank Him for what He has done for His people before, and for His divine command to the account of the glory of His people at present. Then, he asks Him to consummate His work, not that God is not faithful in putting His promises into effect, but because man sometimes forgets God in the time of comfort, after getting an abundance of His blessings. Knowing well that, by his own efforts, he cannot guarantee the increase of his success; the blessed David raises to God renewed prayers to guide him in his work, saying: “Guide, O God, the work of our hand”, and, “Strengthen, O God, what You have done for us” (28) 1. (St. John Cassian) “Because of Your temple at Jerusalem, Kings will bring presents to You” (29) With the spirit of prophecy, the psalmist talks about the Gentile nations who will come to faith, to become members in the church, and to present gifts to God. He talks about heathen kings and rulers who will believe, like the great king Constantine; and talks, as well about every believer who come from the Gentiles, who will become a king through being united with the King of kings, and the Lord of lords. “Abraham became nations”, namely, his faith moved forth to the nations and kings of the world, who became believers, submitted to the authority of the Lord Jesus, about whom it is written: “Kings will bring presents to Him” (29). This is not something against reason; For the descendants of Abraham will not only become kings, rank- 1 The Institutes, 12: 14. https://coptic-treasures.com/ 148 wise, but will become kings, by not being enslaved to sin, nor under the authority of death1. (St. Ambrose) What presents would be more acceptable to God, than the sacrifices of praise?! (St. Augustine) “Rebuke the beasts of the reeds; the herd of bulls among the calves of the nations, till everyone submits himself with pieces of silver. Scatter the peoples who delight in war” (30) Who are the beasts of the reeds, whom the psalmist asks God to rebuke, but the crocodiles, and other wild aquatic and Amphibians beasts, who are symbols of those who intend to devour the church, and of the opponents of the gospel of salvation; among both the Jews and the Gentiles, who find pleasure in opposing the Truth, and in entering into war against the children of God?! He beseeches the Lord to scatter them, namely, to corrupt their plots, as He did with that of Saul of Tarsus, when He led him to the Truth, to become a preacher, after being a blasphemer, slanderer, and persecutor. The devil cannot endure to see the church of Christ, enjoy strength and power; and to see her members become kings and priests, who present acceptable gifts, namely, songs of thanksgiving and fellowship; he hastens to provoke on them the wicked opponents like beasts of the reed, bulls and calves from among the nations. By calling them bulls, because of the pride of their arrogant, and untamable necks, he refers to the heretics; And by saying “the calves of nations”, I assume he refers to the souls that are easily swayed away to follow those bulls; The heretics cannot lead all the people, among whom there are serious and steadfast men; about whom it is written: “I will give You thanks in the great congregations” (Psalm 35: 18); Yet they manage to lead astray the calves they find among those peoples; “For of this sort are those who creep into households and make captives of gullible women loaded down with sins, led away by various lusts” (2 Timothy 3: 6-7). (St. Augustine) Seeing by the spirit of prophecy how we should be, concerning those wild beasts, like the inhabitants of heaven; and saying: “Rebuke the beasts of the reed” (30). the blessed prophet David actually, does not refer to the woods, shaken by the running around of the wild beasts, and terrified by their roar; but to the woods about which is written: “We find it in the fields of the woods” (Psalm 132: 6); in which, “The righteous shall flourish like a palm tree; He shall grow like a cedar in Lebanon” (Psalm 92: 12). Out of such a wood, will come the food of the heavenly Word (the Logos); Into which Paul entered as a vicious wolf, and from which he came out a shepherd of sheep, for “their line has gone out through the earth, and their word to the end of the world” (Psalm 19: 4). But now, the fury of the lions, the jumps of the leopards, the deception of the foxes, and the snatching of the wolves, against us, have come to an end by the Holy Spirit. Great is therefore, the grace that turned the earth into heaven; And, instead of going around before, like wild beasts in a wood, “our citizenship is now in heaven”.(Philippi 3: 20). 1 On Abraham 2: 10: 77. https://coptic-treasures.com/ 149 (St. Cyprian) “Rebuke the beasts of the reed”; namely, rebuke men who write iniquities, talk lies against the Lord, and raise their voices against the Most High1. (St. Jerome) “Envoys will come out of Egypt, Ethiopia will hasten to stretch out her hands to God” (31) By saying “hasten”, translated by some as (go ahead of), the psalmist refers to the Gentiles who preceded the Jews, to become the bride of Christ, the church of the Gentiles, which, once consummate, the Jews will come to believe in the Lord Christ in the fullness of time, according to the saying of the apostle Paul (Romans 11: 25-26). St. Augustine sees in Egypt and Ethiopia, a reference to the Gentiles as a whole, from which will come the ambassadors of Christ to preach the joyful word of the gospel, and to hasten to stretch out their hands to God, proclaiming their faith in works. He said nothing more than “Ethiopia will hasten to stretch out her hands to God” (31); Namely, by believing in Him, she will come to Him together with her children, namely, her works. The apostles were not chosen, to preach the Christian faith. from Israel alone, but from the Gentiles as well, (St. Augustine) “Ethiopia will hasten to stretch out her hands to God”. By that he refers to the holy church, who describes herself in the Song of songs: “I am dark, but lovely, O daughters of Jerusalem” (Song 1: 5); ‘Dark’ by sin, and ‘lovely’ by grace; ‘dark’ by nature, and ‘lovely’ by salvation; ‘dark’ by the dust of her past works, then became ‘lovely’ after being crowned by the adoration of conquest2. (St. Ambrose) The bride could be “dark and lovely” at the same time. But be aware that, without presenting a true repentance, your soul will be described as ‘dark and ugly’, on account that you are ‘dark’ with your past sins, and ‘ugly’ because you persist on doing them. Whereas, if you present a true repentance, although your soul will still be ‘dark’ because of sin, Yet, on account of your repentance, she will have the Ethiopian beauty; as it came in the Holy Book, when Aaron and Miriam spoke against their brother Moses because of the Ethiopian woman whom he had married (Numbers 12: 1). Now, the New Moses, as well, has taken for Himself an Ethiopian wife; and His commands came to us; Let Aaron, the Jewish priest, and let Miriam, representing his assembly, let them talk; As the new Moses does not give much weight to their talk; for He loves His Ethiopian wife, about whom the prophet says: “From the far depths of the river they give you presents” (8); and also: “An Ethiopian will precede the hands of Israel before God” (31). The way the Holy Book truly says in the New Testament that the woman with a flow of blood preceded the daughter of the ruler of the Synagogue (Matthew 9: 18), the Ethiopian woman has been healed of her sin, while Israel is still sick, “for through their fall, they provoked the Gentiles to jealousy, and salvation has come to them” (Romans 11: 11). 1 Letter 108 to Eustochium, 23. 2 On the Holy Spirit 2: 10: 112. https://coptic-treasures.com/ 150 (The scholar Origen) Now, let us try to interpret the saying of the apostle Paul, that all Israel will be saved with the entrance of the fullness of the Gentiles. If the major part of Israel have fallen, yet “there is a remnant according to the election of grace” (Romans 11: 5); a remnant, about which God said in Elijah: “I have reserved seven thousand in Israel, all whose knees have not bowed to Baal” (1 King 19: 18). In an interpretation of the meaning of this remnant, the apostle Paul says: “Even so then, at this present time there is a remnant according to the election of grace” (Romans 11: 5). There was, therefore, a remnant of salvation in Israel, even if it was cast away. The apostle did not say: [when all nations are saved, all Israel will then be saved], but said: [“Hardening in part has happened to Israel until the fullness of the Gentiles has come in. And so all Israel will be saved” (Romans 11: 25, 26)]. Israel then, will be saved, not after all the Gentiles are saved, but when “the fullness of the Gentiles”1 are saved. (the expression: ‘fullness of the Gentiles’, means the part of the Gentiles that reaches a level of fullness, namely, of perfection)… Who can reckon, by his mind, the time remaining until all the nations come to worship God?! As it is written: “From beyond the rivers of Ethiopia, My worshippers, My scattered people, will bring Me offering” (Zephaniah 3: 10); and as psalm 68 says: “Ethiopia will hasten to stretch out her hands to God” (31). When will the time come for “the Word of God” to give the command to all the kingdoms of the earth, saying: “Sing to God, you kingdoms of the earth; Oh, sing praises to the Lord God”? (32) 2. (The scholar Origen) The angel of the Lord called Philip on his way, concerning the very pious Ethiopian eunuch, saying to him: “Go near and overtake the chariot” (Acts 8: 29). Teaching the eunuch and baptizing him, he went to Ethiopia as an apostle of Christ. Then “the Spirit of the Lord caught Philip away, and passing through, he preached in all cities till he came to Caesarea” (Acts 8: 40) 3. (St. Cyril of Jerusalem) 14- A CALL TO ALL THE NATIONS TO ENJOY THE DIVINE GIFTS: “Sing to God, you kingdoms of the earth; Oh, sing praises to the Lord” (32) The desire of David’s heart, the Chief Singer, is to see the whole world turn into a chorus of singers of praise to God. Calling the whole world to faith, he asks them to shout, and to sing to God their Savior; for he, whose heart turns into a chorus of singers, would have definitely received faith. “To Him who rides on the heaven of heavens, which were of old! Indeed He sends out His voice, a mighty voice” (33) Having ascended to the heaven of heavens, the Lord sends out His mighty voice, capable of drawing, even the opponents, to believe in Him, and to attach to Him, to enjoy the deposit of heaven. 1یقصد بتعبیر "ملء الأمم" الجزء الذي من الأمم والذي وصل إلى درجة "الامتلاء" إي إلى درجة الكمال. . 2 عظات للعلامة أوریجینوس على سفر إرمیا ترجمة جاكلین سمیر كوستى، 5 :4 . 3 مقال 25 :17 https://coptic-treasures.com/ 151 The Groom says: [It is not enough to get up from your fall on the ground, but you have to make progress in doing good, and reach the end of the way in virtue]. We can learn that from the event of healing the paralytic in the gospel (Matthew 9: 6). The Lord Christ did not just tell him to take up his bed, but commanded him to go; which, in my opinion bears a sense of progress toward perfection. There is power in that command; as indeed the voice of the Lord is a mighty voice (33). “For He spoke, and it was done; He commanded, and it stood firm” (Psalm 33: 9). See also what the Groom says to His bride: “Rise up my love, and come away” (Song 2: 10); and the bride, right away receives the power of the Word of God, rises up, approaches Him, and comes close to the light. And seeing her, the Word of God testifies to her, saying: “My beloved spoke, and said to me, ‘Rise up my love, my fair one, and come away” (Songs 2: 10) 1. (St. Gregory, bishop of Nyssa) In the Septuagint version it came as: ‘To Him who rides on the heaven of heavens eastward” (33). According to St. (Mar) Ephram the Syrian, the Lord Christ who came from the East, looks at the world, which, consequently, is drawn toward the East, longing to hear His divine voice. Unless one believes in His resurrection and ascension, he would not be able to understand these words about Christ. Yet, does not He, by adding the term “eastward”, means that same location, where He resurrected and ascended in the East? Hence, on the heaven of heavens, He sat on the right hand of the Father; according to the saying of the apostle: “He who descended is also the One who ascended far above all the heavens” (Ephesians 4: 10). (St. Augustine) It is so realized to us that our Lord Jesus Christ is sitting, with His Manhood, on His throne in the East, with His face toward the world; that everyone who prays toward the East, and worships between His hands, prays and supplicates to his mercy2. (St. (Mar) Ephram the Syrian) “Ascribe power to God; His majesty is over Israel, and His power is in the clouds” (34) When the world hears the voice of the Savior, the Lord benefits nothing, as He is in no need for our worship, which comes back to us; and the new Israel, namely, the church would be filled with the shining and the splendor of God; and the power of the Savior would be proclaimed in His saints, who are likened to the clouds. “Awesome is God in His sanctuary, the God of Israel, He gives power and strength to His people. Blessed be God” (35) God sets out of His believers a holy temple, that bears His splendor in it; and grants it power and heavenly possibilities, so that all wouldbecome a chorus to praise God the Savior of the world. “Lead us not into temptation, but deliver us from evil To You be the majesty, the power, and the glory, forever”. God grants power to him who obeys Him, as is written: “He gives power and strength to His people” (35). 1 عظة 5 على نشیط الأناشید ترجمة الدكتور جورج نوّار. .8- 2 تفسیر تك 7 :2 https://coptic-treasures.com/ 152 (St. Steven of Thebes) https://coptic-treasures.com/ 153 AN INSPIRATION FROM PSALM 68 THE PROCESSION OF CHRIST ASCENDING UP TO HEAVENS Seeing Your amazing procession, the heavenly creatures receive You w with awe and exalted exultation. You alone, who is from heaven, can bring us forth to Your heaven; That where You dwell, You let us, members of Your body, dwell together with You. You receive us as holy chariots, that ascend, and no one can stand on their way. As You are the Leader of the whole procession. The devil and his hosts would stir up, but, like smoke before the wind, they would be scattered. And like wax before the fire, they would melt. You lead Your heavenly procession; and the fatherless would find in You a Father to them; And the widows, and the persecuted, would find in You a just Judge. You set out of them chariots of fire; make them a holy temple; And bring them forth into the higher Jerusalem; Where You set for those cast away a home to settle down; And for Yourself a dwelling place to find comfort. You loosen the shackles of the captives and set them free; You captivate them with Your love, and the riches of Your grace; Instead of the dark and gloomy captivity of the devil, they will be captivated by Your righteousness, and will be filled with joy. Carrying Your sweet yoke, they will partake of the praise of the heavenlies. Down on Your people of the old, You poured manna; And now You pour on them Your Holy Spirit, a Leader and a Sanctifier; Your Spirit grants them an exalted beauty; They fly as though by the wings of a dove, covered by the silver of Your word; And its feathers bear the heavenly features; Pouring on them an exalted splendor, instead of their dark nature, they become like snow. By Your amazing procession, You reveal Your ways to Your believers. Coming to recognize Your secrets, they are filled with joy and exultation. And they will never cease to play music together; They will play with their spirits, bodies, minds, emotions, and feelings. Their whole being will exult to You in every way; Glory be to You, O the amazing Leader of the procession. Your procession is amazing, embracing Your believers, who You have chosen by Your love! You make out of them mountains for Yourself, like Mount Zion, adorned by Your holy house. In themselves, they have nothing to boast; https://coptic-treasures.com/ 154 But Your thirst for the, and Your longing to dwell in them is the secret of their splendor. How amazing You are, O Holy One! You came down to me; encountered me; who is buried in the tomb of my sins! For my sake, You received passion, death, and burial; By Your might, You are risen, and destroyed all the powers of the devil; Bringing me forth to the procession of Your conquest, I shall perpetually live by the gladness and power of Your resurrection! You sent to me Your Holy Spirit, a Leader of Your church; Like a rushing wind, He scattered my evil like smoke; To make me enjoy a true sight of the secrets of You love for me; And like a fire, You consume all the thorns of sins; And kindle in them fires of love, that the whole world cannot quench. How amazing You are in Your leadership! Your presence destroys evil, and makes Your believers glad! By Your presence, the darkness is scattered, and our souls exult and sing Your praise. Teach me how to sing to You by the psalms; How to utter them with my tongue, how to sing them with my heart and mind! And how to practice them with all my body members. If the enemy deceived me by his false role, If he filled me with darkness, and caused me to become a ‘land of sunset’! I reject his deceptive light; and accept Your leadership; Shine on me, I pray, O Sun of Righteousness; Occupy my heart, to become for You ‘a land of sunrise’. Shine, O heavenly Groom, in my inner man! O Leader of the procession of conquest; O Father of the fatherless, Defender of the widows, and Liberator of the captives; I have rejected the fatherhood and the fellowship of the devil; Come to me; I am an orphan, a widower, and a captive! Come, Let me dwell among those who are in need of You; To make me a sanctuary, bearing the spirit of holiness, love, and unity. Liberate my soul from the chains of sin; Set me free from the tomb of my iniquities; Go ahead of me, O the Resurrection; let me go together with You. Let me, together with You, cross over the wilderness of this life; Let the old man in me shake like a dry land; Rain on my soul the work of Your grace to become a new heaven; Go along with me through Sinai, full of temptations and sufferings; Until I come to enjoy the heavenly Canaan. https://coptic-treasures.com/ 155 Rain on me an abundance of Your grace; That amazing rain You have designated for Your children, Your inheritance; You alone, know the poverty and dryness of my life; You alone, grant me Your heavenly rain – the fruit of the Holy Spirit. From heaven, You have rained the law on Your people; It proved weak, as it threatened punishment, and did not present grace! As for us, we are so weak, yet in You, we came to be Your complete heritage; For You delivered Yourself a Grace to us, O Grantor of the heavenly gifts! O sweet Leader, Mighty King of hosts; By Your sweetness You made me rich; And by Your Spirit, You granted me the strength to preach Your works; To bring forth a multitude of spoils to Your house. Grant me, O my Leader, to lie among the portions; To rest among Your divine promises; To become in Your sight like a pure dove; To fly by the wings of love up to the branches of the tree of the cross; To let my depths have the heavenly features. Grant me authority, and set me a king; Let me, by Your Holy Spirit, know how to control my body; Let me deliver to You all my body members, as tools of righteousness that work to the account of Your kingdom. Grant me to enjoy the evangelic life of the church; To come to be like a dove that flies with purity and simplicity toward the heavenlies; And like a mighty mountain that bears the fruition of the Spirit; And as a fiery chariot that never ceases to strife spiritually against the darkness.
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