SCREAMS OF A CAST- OUT This psalm is considered the second one after psalm 22, as far as the number of quotations taken from it are concerned in the books of the New Testament. It is considered as a Messianic psalm that refers to the Person of our Lord Jesus Christ and to His salvation work. Yet, there is a controversy among the scholars, is to whether it is a prophetic psalm, written by the psalmist David to prophesy the coming of Christ, and the realization of His salvation work; or it is symbolic, on account of that David, being a man of suffering, talks about himself as a symbol of the Lord Christ. Quotations in the New Testament: a- Psalm 69: 4 in John 15: 25 b- Psalm 69: 9 in John 2: 17; Romans 15: 3. c- Psalm 69: 21 in Matthew 27: 34, 48; Mark 15: 23; John 19: 28-29. d- Psalm 69: 25 in Acts 1: 16, 20. According to Theodoret, bishop of Cyrus: It is a prophetic psalm, talking about the passion of Christ, and the ultimate destruction of the Jews because of it. Its features: 1- Many scholars see a kind of analogy between it and psalm 22. 2- In the Hebrew text, it is characterized by a beautiful style of writing, and by its poetic nature. 3- This psalm represents a personal lamentation of a bitter soul, because of the multitude of violent opponents; but like most of the other psalms of its kind, it ends with a praise of thanksgiving to God, and a great joy in His salvation; starting from verse 30 to its end. 4- This psalm was mostly sung in the collective worships, to give comfort to the suffering souls; to kindle the hearts to jealousy on the house of God (9), and to endure the suffering for the sake of God (7, 9). Its divisions: 1- A lamentation from the heart 1 – 12 2- An urgent plea for salvation 13 – 21 3- Seeking punishment on the evil opponents 22 – 28 4- A praise of conquest 29 – 35 The title: An urgent plea for help in trouble. To the Chief Musician. “Set to the lilies”. A psalm of David. The expression “Set to the lilies” came in psalms 45, 69, and 80. According to St. Augustine: Psalm 45 is the psalm of the secret place of the king; It is the psalm of the heavenly wedding between the Lord Christ and His bride, the church; Of the King and the queen, sitting on His right hand; And of the Savior and His people, redeemed by His blood. Psalm 69 is the psalm of the cross, on which Christ endures death for the sake of His bride. https://coptic-treasures.com/ 180 And psalm 80 concerns the vine moved by the Lord from Egypt – the land of bondage – to the promised land, planted by His right hand. The three psalms concern the church, the bride, and the queen, to whom her groom gave as a dowry, His precious blood; whom He planted by Himself, and taken care of. That bride described by the Groom: “Like a lily among thorns, so is My love among the maidens” (Song 2: 2). 1- A LAMENTATION FROM THE HEART: “Save me, O God, for the waters have come up to my neck” (1) The psalmist starts by describing his condition as someone in the middle of a sea of afflictions and troubles; someone drowning, and swallowed by whirlpools and violent waves. Those were the same feelings of the prophet Jonah inside the belly of the great fish, saying: “For You cast me into the deep, into the heart of the seas All Your billows and Your waves passed over me” (Jonah 2: 3). In another place, the psalmist says: “He drew me out of many waters” (Psalm 18: 16). According to St. Augustine, the Lord Christ alone, by His own free will, received death. As for us, although we do not receive it by our will, yet we endure it with perseverance, on account of that, it is the only way to get attached to Him; It is befitting of us to drink the bitterness presented by the Jews to Christ during His passion. Indeed, the temporal pleasure may be enjoyable, and the temporary temptations may be bitter; but we disregard both for the sake of the sweetness of the everlasting life. He says that the water came up to His neck; for those multitudes, to whom he refers to as waters, were capable of realizing the death of Christ Crying out like He is suffering against His will, is only because the Head here represents the suffering members. He suffered because He intended to; whereas the martyrs did not. He told Peter about his future sufferings, saying: “When you are old, you will stretch out your hands, and another will gird you, and carry you where you do not wish” (John 21: 18). Although we desire to approach Christ, yet we do not wish to die. That is why, by our own free will, or by perseverance, we suffer, for there is no other way before us (except suffering), to get attached to Christ. (St. Augustine) Do not trust in things that perpetually flow like a torrent flood, and that would not let you stand fast. No one can stand on water, but all would find it more secure to stand on a solid rock. The spiritual things in this life are like rocks; hence the psalmist says: “Set my feet upon a rock” (Psalm 40: 2); while the temporal things are like water and mire; hence he says: “the waters have come up to my neck; I sink in deep mire, where there is no standing” (1, 2). I wish we can take that into consideration, to be able to reach the appearance of Christ1. (St. John Chrysostom) The prophet David was not someone who weakens before temptations and afflictions; but this psalm reveals the extent of troubles he faced, that he felt as though he was about to drown. 1 Homilies on 2 Tim., 9. https://coptic-treasures.com/ 181 The Lord Christ, with His undeniable incarnation; as far as His Manhood is concerned, and with His love and humility, He truly suffered to carry our sufferings, and to share our troubles; which the New Testament has proclaimed, and made prominent, to confirm the truth of His incarnation. He prayed, saying: “O My Father, if it is possible, let this cup pass from Me; Nevertheless, not as I will, but as You will” (Matthew 26: 39); And, “Now, My soul is troubled, and what shall I say? ‘Father, save Me from this hour’? But for this purpose I came to this hour’” (John 12: 27); And about Him it was written: “Who, in the days of His flesh, when He had offered up prayers, and supplications, with vehement cries and tears to Him who was able to save Him from death, and was heard because of His godly fear” (Hebrew 5: 7). “I sink in deep mire, where there is no standing; I have come into deep waters, where the floods overflow me” (2) The psalmist portrays himself as a man in a whirlpool of a river or a sea of mire, steadily going down, no firm place to put his feet on, or to sit for a while to think how to act. He was in need of an outside help. According to St. Augustine, the persecutor, and the persecuted, are both of mire, as it is written: “The Lord formed man from the dust of the ground” (Genesis 2: 7); yet the first, because he has lost the righteousness, has become deeper mire; Whereas the anguish has turned the one persecuted into an image and a likeness of God, namely, after being mire. he becomes like gold, Thanks to His mercy, He who came to the depth of the sea, and let Himself be swallowed by a great fish, but vomited Him on the third day (Matthew 12: 40; Jonah 2: 10). He came down to the same depth where we were cast as well, where we met our destruction; there He came by Himself; suffered the waves of the shouts of men, saying: “Crucify Him, crucify Him!”; and with the increasing violence of the storm, He went down to the depths of the sea. The Lord endured suffering on the hands of the Jews, of which He did not suffer, nor let Peter suffer when they both walked on the water (Matthew 14: 25). (St. Augustine) “I am weary with my crying; My throat is dry; My eyes fail while I wait for my God” (3) The psalmist proclaims that his eyes failed while waiting for someone to rescue and save him from what He is going through, beside the intense sorrow that dwells upon his soul; something that would also happen with the heart, mind, and the body as a whole. And in another situation he says: “My eyes waste away with grief, Yes, my soul and my body! For my life is spent with grief, and my years with sighing; My strength fails because of my iniquity, and my bones waste away” (Psalm 31: 9). According to St. Augustine, the Lord Himself kept silent during His trial; according to another psalm, saying: “I am like a man who does not hear, and in whose mouth there is no response” (Psalm 38: 14); and to what came in Isaiah: “He was oppressed and He was afflicted; yet He opened not His mouth. He was led as a lamb to the slaughter, and as a sheep before its shearers is silent, so He opened not His mouth” (Isaiah 53: 7). So how could He say here: “I am weary of my crying; my throat is dry” (3)? He said: “My God, My God, Why have You forsaken Me”? (Psalm 22: 1); But how loud was His voice, and for how long were His cries, to have his throat dry? For https://coptic-treasures.com/ 182 long, He cried out, saying: “Woe to you, scribes and Pharisees, hypocrites” (Matthew 23: 13), to His saying: “Woe to the world because of offenses” (Matthew 18: 7); For long, He cried out, that many of His disciples said: “This is a hard saying; who can understand it?” (John 6: 60). He said all those words, but His throat became dry concerning those who did not understand Him. Concerning saying: “My eyes fail while I wait for my God” (3), He does not refer to the eyes in his head. Having particularly come to reconcile the world with the Father; how could his eyes fail from hope in the Father?! The talk here, according to St. Augustine, concerns the eyes in his body, namely in His members; It is the voice of His members, and not of the Head. Unless you become a servant, you are committed to wail upon yourself, saying: “I am weary of my crying; my throat is dry” (3); lest it would be said to you, as it was said to “that servant who knew his master’s will, and did not prepare himself or do according to his will, shall be beaten with many stripes; For everyone to whom much is given, from him much will be required” (Luke 12: 47, 48). The greater the knowledge we take, the more danger we are in. (St. Steven of Thebes) Those who hate me without a cause are more than the hairs of my head. They are mighty who would destroy me. Being my enemies wrongfully. What I did not steal, must I now restore” (4) The whole psalm came portraying the sufferings that dwelt upon the prophet David, not on account of any crime he committed, but of the envy of the wicked against him. He suffered for the sake of God, because he took the upright way of life. So was the Lord Christ, who was wrongfully oppressed, instead of what Adam and his descendants should have endured. In His farewell talk, the Lord said to His disciples: “If I had not done among them the works which no one else did, they would have no sin, but now they have seen and also hated both Me and My Father” (John 15: 24-25). Number-wise, his enemies were more than the hairs of his head; and possibilitywise, they cherished and boasted their might as well. But what grieved his heart is that what has dwelt upon him was without cause. If he did them something wrong, he would readily apologize or restore it; but it is just for mere hatred and envy buried deep in their hearts. They pay His love back with animosity, and as he said somewhere else: “They reward me evil for good, to the sorrow of my soul. But as for me, when they were sick, my clothing was sackcloth” (Psalm 35: 12, 13). David was wrongly accused when Shimei the son of Gera came out, cursing continuously and throwing stones at him, saying: “Come out! come out! You blood-thirsty man, you rogue! The Lord has brought upon you all the blood of the house of Saul, in whose place you have reigned; and the Lord has delivered the kingdom into the hand of Absalom your son. So now you are caught in your own evil, because you are a bloodthirsty man” (2 Samuel 16: 7-8); The Lord Christ has unjustly endured the sufferings on our behalf; as according to Isaiah: “Surely He has borne our griefs, and carried our sorrows. Yet we esteemed Him stricken, smitten by God, and afflicted. But He was wounded for our transgressions; He https://coptic-treasures.com/ 183 was bruised for our iniquities. The chastisements for our peace was upon Him, and by His stripes we were healed” (Isaiah 53: 4-5). And St. Peter says: “For Christ only suffered once for sins, the Just for the unjust, that He might bring us to God, being put to death in the flesh, but made alive by the Spirit” (1 Peter 3: 18). By His own free will, the incarnate Word of God chose to fulfill the divine justice in Himself, for sins, transgressions, and iniquities, He did not commit, but it was Adam and his descendants who did. In Him the law was fulfilled, although He never broke the law; in order to bring back those who have gone astray to the righteousness, which He is its Source. So, if David has suffered without cause, because of the envy of some against him, the Son of David has suffered on behalf of the whole humanity, to fulfill her debt, and to present to her His righteousness and holiness. The psalmist says about the Lord Christ, that His enemies were more than the hairs of His head. The Lord was crucified on Mount “Golgotha”, meaning (place of the skull) (Matthew 27: 33), from which His hair was uprooted by those who hated Him without cause. So now, being members of His body, let us be hated by the world hate, yet without a cause; and let us not hate it back! Now, O Christian, If the world must hate you, Why do not you let it hate you without a cause?! (St. Augustine) “What I did not steal, must I now restore” (4). Unjustly enduring death, Christ paid back what Adam should justly have. The later stretched his hand to a sweet fruit; whereas the Former stretched His to the bitter cross. The one stretched it toward the tree of death, and the Other stretched it toward the tree of salvation. One rose himself high against God and fell down; whereas Christ humbled Himself to raise all mankind. Adam brought death forth on everyone, whereas Christ restored life to them all1. (Father Caesarius, bishop of Arle) Glory be to the High One, who mixed our minds with His salt, and our souls with His leaven. Glory be to Him, whose body became bread to give life to our death! Glory be to the Judge who was judged; Who made His twelve disciples judge the tribes; And the illiterate rebuke the literate of the Gentiles2. The nations came forth to watch His afflictions! Glory be to the only-begotten Son of the Good One, who was rejected by the sons of the no-good! Glory be to the only-begotten Son of the Righteous, who was crucified by the sons of the wicked! Glory be to the One who loosened our bonds, and was bound for our sake! Glory be to the Beautiful One, who restored us to His image! Glory be to the Good One, who did not look at our ugliness! Glory be to Him who planted His light in the darkness! 1 Sermon 112: 1. 2 مقتطف عن التسبحة الثانیة من تسابیح المیلاد بتصرف. https://coptic-treasures.com/ 184 Glory be to Him who took away the filthy garments away from us (Zechariah 3: 4)! His body became bread to greet our death! Praise be to the Rich who paid back on our behalf what he did not borrow (Psalm 69: 4; Luke 16: 6)! Praise be to Him who wrote against Himself a instrument, by which He became indebted1! Glory be to Him who by carrying His yoke, He broke the chains by which the enemy shackled us! Praise be to the Rich who paid back on our behalf what he did not borrow (Psalm 69: 4; Luke 16: 6)! Praise be to Him who wrote against Himself a instrument, by which He became indebted! Glory be to the hidden Vinedresser of our minds! Whose seeds fell on our land, enriched our minds, and produced hundredfold in the treasure of our souls! Blessed be “the Shepherd” who became a “Lamb” for the sake of our reconciliation! Blessed be to “the Branch” who became a “Cup” for the sake of our salvation! Blessed be to ”the Bunch”, who became the “Medicine” of our life! Blessed be to “the Farmer” who became “Wheat”, to be planted, and a package to be cut off! Praise be to Him who bore the curse on our behalf by His crown of thorns! Praise be to Him who put death to death by His death! Praise be to Him who rebuked the death who has overcome us! (St. (Mar) Ephram the Syrian) On another aspect, concerning the Lord Christ “No guile was found in His mouth” (1 Peter 2: 22; Isaiah 53: 9). He who showed every righteousness and humility, did not come under such kind of suffering out of worthiness, but it was forced on Him, to fulfill in Himself the prophecies of the prophets; as the Spirit of Christ has sung beforehand, saying: “They reward Me evil for good” (Psalm 35: 12) “What I did not steal, must I now restore” (Psalm 69: 4). “They pierced My hands and My feet; they counted all My bones; they looked and stirred at Me” (Psalm 22: 16-17). “They gave Me gall for My food; and for My thirst they gave Me vinegar to drink” (Psalm 69: 21) “They divided My garments among them, and for My clothing they cast a lot” (Psalm 22: 18). He endured all that, not for any evil He committed, but for the prophecies of the prophets to be fulfilled in Him. (The scholar Tertullian) It is obvious that “hair” sometimes refer to virtues, and other times to sins. Talking about his sins, the prophet says: “The uncountable hair of my head” 1 1 التسبحة الثانیة. https://coptic-treasures.com/ 185 (Father Caesarius, bishop of Arle) “O God, You Know my foolishness; and my sins are not hidden from You” (5) Some may wonder: how can the prophet David count what dwelt upon him as oppression; and say, though he has stolen nothing, yet he still must restore it (4); Yet here, he confesses His foolishness and sins?! a- If what dwelt upon him from his enemies was not because of some sin or evil he has committed against them, Yet, he could not be justified before God; as it could have been a chastisement from God for some sins he committed in secret. b- As far as the Lord Christ who is blameless and sinless, is concerned; the sufferings, crucifixion, and death, He endured, were not for some sin He has committed, but was an atonement for our sins. He refers what we did to Himself, to pay the price in His body on the cross. He delivered Himself a sacrifice on our behalf, according to the words of the apostle: “For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him” (2 Corinthians 5: 21). c- Some consider this psalm like all other psalm or prophetic books, to prophesy about the Lord Christ in certain expressions; Yet not every psalm or any chapter of the prophets refers to the Lord Christ. St. Augustine says, is not in Christ, God's power and wisdom, a bit of folly and sin, but her is the Voice of the members of his body that is us. Voice Repentance with recognition for our sins and forgive us our sins. “Let not those who wait for You, O Lord God of hosts, be ashamed because of me. Let not those who seek You be confounded because of me, O God of Israel” (6) According to St. Augustine, this is the voice of the Lord Christ, the Head, who says to His believers: “You believe in God, believe also in Me” (John 14: 1). And it is as well, the voice of the church as a whole, that truly says: “Let not those who wait for You, O Lord God of hosts, be ashamed because of me” (6). “For I endure scorn for Your sake ; Shame has covered my face” (7) Here, the psalmist confirms that what dwelt upon him was not because of some fault he did, or an evil he committed against someone, but for the sake of God Himself. That may be true concerning David, as well as concerning the Lord Christ, and those who believe in Him. The psalmist says: “For I endure scorn for Your sake” (7). If you endure scorn for a sin you have yourself committed, you endure for your own sake, and not for God’s sake. According to St. Peter: “For what credit is it if, when you are beaten for your faults, you take it patiently? But when you do good and suffer for it, if you take it patiently, this is commendable before God” (1 Peter 2: 20). So it is befitting of a Christian not to be ashamed when he is insulted for the sake of Christ; when those to whom Christ is an offense say to him: ‘O you, servant of the Crucified! Worshipper of Him who died an evil death! Who honor the Slain! If you get ashamed, You are then dead, and are worthy of being wiped out of the book of life. Just consider the clear words of the Lord: “Whoever denies Me before men, him I will also deny before My Father who is in heaven” (Matthew 10: 33; Luke 9: 26) (St. Augustine) 1 Sermon 120: 2. https://coptic-treasures.com/ 186 “I have become a stranger to my brothers, and an alien to my mother’s children” (8) What grieves the heart of the psalmist is to see his own country men, disregard him and count him as a stranger; but it would be more bitter to see that done by his mother’s children, namely his very close and beloved relatives. “You sit and speak against your brother; you slander your own mother’s son” (Psalm 50: 20); “When my father and my mother forsake me, then the Lord will take care of me” Psalm 27: 10);and, “My loved ones and my friends stand aloof from my plague, and my kinsmen stand afar off” (psalm 38: 11). Why has he become a stranger to the members of the Synagogue Why did they dare to say: “We do not know from where he is?” (John 9: 29) “Because zeal for Your house has eaten me up” (9); Meaning, because I persecute in them their iniquities; Because I endure with perseverance those I rebuke; because, seeking the glory of Your house, I have beaten by the whip those who unfittingly behaved in Your temple (John 2: 15). (St. Augustine) “Because zeal for Your house has eaten me up, and the reproaches of those who reproach You have fallen on me” (9) The psalmist was full of zeal for the house of the Lord, the divine commandment, the salvation of every soul, and the holiness of life. “My zeal has consumed me, Because my enemies have forgotten Your words”.(ps119: 139). Notice that there are two kinds of zeal: a kind full of love, and another full of hatred. To the first kind the following words refer: “Because zeal for Your house has eaten me up” (9); And to the second kind the words refer, saying: “For their envy of people; Yes, the fire of Your enemies shall devour them” (Isaiah 26: 11) 1. (St. Augustine) The Lord, Glory be to Him, drove those who sold oxen, sheep, and doves from the temple twice: at the beginning of His preaching (John 2: 12-17), and again just before His passion (Matthew 21: 12); by which what is written “Because zeal for Your house has eaten me up” (Psalm 69: 9) was fulfilled. We can follow the lead of our Lord Christ if we practice everything for the sake of the common cause, and not just for our own benefit. The apostle Paul says: “For even Christ did not please Himself, but as it is written: ‘The reproaches of those who reproached You fell on Me” (John 15: 3). I wish no one seeks just what is his, but what is the others’ as well. For what is for the benefit of the others is for our benefit; as we are all one body, and members of one another2. (St. John Chrysostom) Because, when the Savior said: “For I have come down from heaven, not to do My own will, but the will of Him who sent Me” (John 6: 38); the Jews were stirred up and condemned Him to death as a blasphemer. That is why the psalmist puts himself in the 1 City of God 20: 12. 2 Homilies on St. John, 15: 3. https://coptic-treasures.com/ 187 Lord’s place, and says: “The reproaches of those who reproach You have fallen on me” (Psalm 69: 9) 1. (Father Ambrosiaster) “When I wept and chastened my soul with fasting, that became my reproach” (10) Together with weeping with humiliation before God, the psalmist chastened his soul by fasting; He says: “I humbled myself with fasting” (Psalm 35: 13). According to St. Augustine, the Lord Christ Himself was fasting, namely hungry and thirsty, when He was forsaken by those who believed in Him. He was hungry for men to believe in Him; and was thirsty, when He said to the Samaritan woman: “Give Me a drink” (John 4: 7). Yes He was thirsty for faith of those about whom He said: “Father, forgive them, for they do not know what they do” (Luke 23: 34). What did those for whom He thirst present to Him? They presented to Him Vinegar ‘Vetus’, which was also called ‘old’ With no intention to get renewed, they gave Him the ‘old man’ to drink But He would rather fast than to receive the bitterness And through that fasting, He received reproach, and became rebuked. (St. Augustine) He who does not fast will be exposed, become naked, and wounded. If Adam chose to cover himself with fasting, he would have not become naked (Genesis 3: 7). Nineveh got saved from perdition through fasting. And the Lord Himself says about the demons: “This kind do not come out except by prayer and fasting” (Matthew 17: 21; Mark 9: 29) 2. (St. Ambrose) Being greatly interested in your thoughts, I think you should clothe yourself with the weapon of fasting, singing together with the prophet David: “I chastened my soul with fasting” (Psalm 69: 10); “I have eaten ashes like bread” (Psalm 102: 9); and, “But as for me, , when they were sick, my clothing was sackcloth” (Psalm 35: 13 – Volgata). Eve was driven out of paradise because she ate from the forbidden fruit; whereas Elijah, on the other hand, after fasting 40 days he was borne on a chariot of fire to heaven 3. (St. Jerome) “I also made sackcloth my garment; I became a byword to them” (11) As a sign of sorrow, the Jews used to weep, fast, wear sackcloth, and sometimes they put ashes and dust on their heads. The psalmist says: “You have turned for me my mourning into dancing; You have put off my sackcloth and clothed me with gladness” (Psalmist 30: 11). “But as for me, when they were sick, my clothing was sackcloth; I humbled myself with fasting”, (Psalm 35: 13). “I also made sackcloth my garment”; meaning, I delivered my body to them to breathe their anger; I hid my Deity from them. My body is ‘sackcloth’ because it is mortal, to have sin condemned in the body. (St. Augustine) 1 Commentary on Paul's Epistles Rom (15: 3). 2 Letter 44. 3 Letter 130 to Demetrias, 10. https://coptic-treasures.com/ 188 “Those who sit in the gate speak against me, and I am the song of the drunkards” (12) The courts of justice were usually held at the gates of the city (Job 29: 7-17; Deuteronomy 25: 7; Joshua 20: 14; Ruth 4: 1-2; 1 Kings 22: 20; Lamentations 5: 14); So that he who intend to get into the city, would be investigated, in order to keep the city free of oppression. David, the prophet and the judge, came to be as though unjustly tried, or ridiculed by those who set themselves as judges to try him. As to the Son of David, His trial, whether before civil or religious courts, represented a disgrace against the human nature who intended to condemn the divine Judge of the whole world. The irrational drunkards, as well, found in those trials a chance to scoff, and saw in David an object to scorn and derision.. See St. John Chrysostom that alcohol is "ethnic Dates" extracted from dates My brethren, he who fears God would remember the word said by the apostle Peter: “Your adversary, the devil, walks about like a roaring lion, seeking whom he may devour” (1 Peter 5: 8). If he could not devour him through diverting him toward evil, he would try to corrupt his life – if possible – through rebuking people, and giving ear to the slanders and reviles of the vicious tongues; and falling accordingly in his trap.. Being unable to corrupt the life of someone innocent, the devil would try to destroy him through letting him fall into cruelly doubting his neighbor, and hastening to condemn him; by which he would manage to let him fall into his trap, and hence to devour him. Who could know or talk about all the tricks and snares of the devil?! I can here only refer to three of his tricks against which God warned us on the mouth of His apostle: (1) “Do not be unequally yoked together with unbelievers. For what fellowship has unrighteousness with lawlessness? And what communion has light with darkness?” (2 Corinthians 6: 14). (2) Do don’t receive a backbite of defaming tongues … (3) Do not have unwarranted doubt, against any minister of God, remembering the words of the apostle: “Judge nothing before the time until the Lord comes, who will both bring to light the hidden things of darkness, and reveal the counsels of the hearts; and then each one’s praise will come from God” (1 Corinthians 4: 5). It is said as well that, while the outside things concern you; the hidden things concern the Lord your God. It is obvious that when such things happen in the church, they would bring sorrow to the saints and believers. I wish God Himself be our comfort, He who commands us to grieve, and not to be lukewarm in love because of such evils, but to persevere up to the end to be saved. I beg you not to add to my sufferings by your unwarranted doubts toward any one; and not cause the pains of my wounds to get any worse. I can easily endure the reproaches of those who find pleasure in their evil ways; those about whom it is said on the tongue of Christ Himself: “I became a byword to them, those who sit in the gates speak against me; and I am the song of the drunkards” (12). It is easier for me to endure their reproaches, than to have them from those who learned how to pray, and have hope in faith and resurrection. https://coptic-treasures.com/ 189 If it was not for Your abundant mercy, O Lord, What would we do for the sake of the multitudes of our iniquities?! Why the mercy? For the forgiveness of sin And why the truth? For the fulfillment of the divine promises! (St. Augustine) 2- AN URGENT PLEA FOR SALVATION: “But as for me, my prayer is to You, O Lord, in the acceptable time; O God, in the multitude of Your mercy, hear me in the truth of Your salvation” (13) When all enemies have joined force against him, and everyone ridiculed him; the psalmist found no one to whom he could raise his complaint, except to raise it to the divine throne, whose door the oppressors and the unjust could never close before the oppressed. It would stay open, and the time would perpetually be “an acceptable time”. God would never close the doors of His mercies in certain times; for it is always His pleasure to listen to the cries of the oppressed and the persecuted. God wishes to listen to them, not for the sake of their worthiness, nor of their fervent supplications, but for the sake of the multitude of His mercy, His care for the salvation of all, and their enjoyment of the divine truth. “Thus says the Lord: ‘In an acceptable time I have heard you, and in the day of salvation I have helped you” (Isaiah 49: 8; 2 Corinthians 6: 2). “Seek the Lord while He may be found, Call upon Him while He is near” (Isaiah 55: 6). “Deliver me out of the mire, and let me not sink; Let me be delivered from those who hate me, and out of the deep waters” (14) We have already seen that, while the ‘mire’ refers to the wicked, who apply the pressure of persecution on the righteous to let them drown; the righteous, on their side, seek from the Lord to support their souls, lest they fall into the mire, and get defiled by evil. The wicked present unjust accusations in an attempt to distort the image of the righteous, and to let him look as though he is sinking deep in the mire, and is surrounded by hatred on all sides, that they accept nothing less than his death and getting rid of him. “And when they had done this, they caught a great number of fish, and their net was breaking” (Luke 5: 7). The disciples’ nets got so filled with fish through a miracle, to make them trust that their preaching work will never be in vain, while casting their nets on the multitudes of heathens and those who have gone astray. Notice here, Simon and his fellows, unable to draw the net, how they stood in awe and silent, and how “they signaled to their partners in the other boat to come and help them”. This means that many have helped the saintly apostles in the field of their preaching task, and are still actively helping them. The net is sill cast, and Christ is still filling them with those who would minister to Him, among those who are sunk in the stormy seas of the world; those who pray and say: “Deliver me out of the mire, and let me not sink; Let me be delivered from those who hate me, and out of the deep waters” (14). (Pope Cyril the Great) https://coptic-treasures.com/ 190 “Let not the flood water overflow me, nor let the deep swallow me up; and let not the pit shut its mouth on me” (15) He had already proclaimed that his body has reached down to the deep waters; Now he seeks from God, not to let his soul be swallowed up in them; namely not to let it fall under the authority of the wicked, so as not to partake of their evil. The psalmist sees that the sorrows, the anguish, and the persecutions, have all joined forces against him; torrent floods have overflowed him, and the depths and the gates of the pit have opened their mouth to swallow him; No one can save him from them, other than the One who dwells in heaven1. Let examine the groom Cheeks And listen to the bride that speak about “His cheeks are like a bed of spices, Banks of scented herbs” Means that the text cheeks resemble Cup of drinking vessels are not profound and high praise is the analogy. If you praise a person a kind of open learning simple pure such immediate, the depth cannot be sin. According to the Prophet “Let not the floodwater overflow me, Nor let the deep swallow me up; And let not the pit shut its mouth on me.” (ps69:15) “Let not the pit shut its mouth on me” (15). The pit, receiving the miserable sinners who have not repented, shuts its mouth from above, and opens it from below. In it, there will be a spacious road, yet there is no more freedom of breathing, as there is pressure from above to down below2. (Father Caesarius, bishop of Arle) “Let him who thinks he stands take heed lest he falls” (1 Corinthians 10: 12). Those who has fallen and lost his steadfast standing, has only one thought in his mind, which is to stand up again; whereas he who is still upright, should not judge him who has fallen, of being less than him, but should fear instead lest he should also fall, perish, and go to a lower level, too deep for his call for help to be heard. The righteous would say: “(I wish) the deep would not swallow me up; and the pit would not shut its mouth on me” (15). (Mother St. Senkletiki) “Hear me, O Lord, for Your loving kindness is good; Turn to me according to the multitude of Your tender mercies” (16) The only refuge for the psalmist became the good and multitude of God’s mercies. “Turn to me, and be gracious to me, for I am lonely and afflicted” (Psalm 25: 16). :Hear me, O Lord, for Your loving kindness is (sweet)” he presents this as a reason for hearing him; for sweet is the mercy of God God’s mercy would be sweet for him who falls into affliction. About the sweetness of God’s mercies, the Book also says: “Like the rain in the time of draught, so God’s mercy is good in the time of affliction”. Even bread would not taste good for someone not hungry; That is why, if the Lord allows for us to be in trouble, He is so merciful not to take away his help, but flares in us the longing for it. (St. Augustine) “And do not hide Your face from Your servant, for I am in trouble; Hear me speedily” (17) 1 عظة 14 على نشید الأناشید ترجمة الدكتور جورج نوّار. 2 Sermon 206: 3. https://coptic-treasures.com/ 191 God’s face to be hidden, destroys the soul; for, as God is the source of her life, she is always in need of His divine care, and of the enjoyment of fellowship with Him. Being like a death to the soul, the psalmist cries out seeking help, not for taking away the unjust accusations, and the afflictions, but for the restoration of God’s face to Him. I am in trouble, my sorrow is increasing, let it be followed by Your mercy. (St. Augustine) “Draw near to my soul, and redeem it; deliver me because of my enemies” (18) In the time of trouble, man often feels as though God has forsaken him, and delivered him to his adversaries or to the afflictions. That is why the psalmist cries out to God to draw near to his soul, to redeem it, namely, to save it. For the sake of his enemies, who have put him in a position where human possibilities could not help; the psalmist ask God to be his only Savior. God’s intervention with His mercies and grace, is the practical way to let the enemies perceive that their wisdom, possibilities, and authority, are nothing before God. In another situation, the prophet David cries out, saying: “How long, O Lord? Will You forget me forever? How long will You hide Your face from me? How long shall I bear pain in my soul, and have sorrow in my heart all day long? How long will my enemy be exalted over me? Consider and hear me, O Lord my God… Lest my enemy say, ‘I have prevailed against him; lest those who trouble me rejoice when I am shaken” (Psalm 13: 1-4). “Draw near to my soul, and redeem it; deliver me because of my enemies”. St. Augustine sees this supplication as strange; for salvation is either hidden or public; God did not rescue the bodies of the brothers, mentioned in (2 Maccabees 7), from the fire of their persecutors, as He did to the three young men, mentioned in the book of Daniel (Daniel 3: 26). He rescued the first group in a secret way, and the second group publicly. According to St. Augustine, if we apply this to the Person of the Lord Christ; He saved Himself in a secret way, descended to Hades to consummate His mission toward those who were captives; Whereas, for the sake of His adversary enemies, He saved His body, as well, risen from the dead, ascended to heaven; and His body has seen no corruption. “You know my reproach, my shame, and my dishonor; My adversaries are all before You” (19) The Holy Book often refers to the reproach of the cross, which is in truth, God’s power for salvation. Being bound -- as the body of Christ -- to the Crucified – the believers are afflicted by the world; being accused of reproach, shame, and dishonor. To distinguish between these three, St. Augustine looks at the reproach, through the degrading words directed against the believers; at the shame, through accusing them of being without conscience, or that their behavior contradict with it; whereas he looks at the dishonor, through their claim that their behavior causes the face to blush! According to St. Augustine, the only crime of the Christians – the body of Christ – that would bring on them the reproach, shame, and dishonor, is nothing but, they are Christians!. The prophet David suffered much from king Saul, as well as from his own rebellious son Absalom. Whereas, concerning the reproach, shame, and dishonor, addressed to the Lord Christ; He is said to be: “A worm, and no man; a reproach of men, and despised of the people. https://coptic-treasures.com/ 192 All those who see Him mock at Him; they shoot out the lip, they shake the head, saying, ‘he trusted in the Lord, let Him rescue Him; Let Him deliver Him, since He delights in Him’” (Psalm 22: 6-8); And, “For the joy was set before Him,He endured the cross, despising the shame” (Hebrew 12: 2). “My adversaries are all before You” (19). You, O God, knows everything, what the wicked enemies do in secret, is seen before Your eyes. David felt like a helpless lamb surrounded by countless wolves. “Reproach has broken my heart, and I am full of heaviness. I looked for someone to take pity, but there was none; and for comforters, but I found none” (20) Even to the women who wept when they saw the suffering of the Lord Christ, He said: “Daughters of Jerusalem, do not weep for Me, but weep for yourselves and for your children” (Luke 23: 28). As affliction, and feeling injustice break the heart, and cause illness of the body, the medicine would be the presence of a kind-hearted comforter to partake of one’s sufferings. Yet, who can enter the heart of the one who suffers, and comfort him, like God, the loving, and compassionate? Some scholars believe that the fast death of the Lord Christ was because of the extent of His sorrow and anguish, that broke His heart. But the actual truth of His death – whatever the causes are – refers to His own authority to put His soul, and to take it (John 10: 18). He actually received the physical sufferings through His own free will, for His love of mankind, and for the sake of the salvation of the world. Having incarnated, it is said about Him: “Jesus, when He had cried out again with a loud voice, yielded up His Spirit” (Matthew 27: 50; Mark 15: 37; Luke 23: 46). “Now, at the ninth hour, Jesus cried out with a loud voice, saying, ‘Eloi, Eloi, lama sabachthani?’, which is translated as, ‘My God, My God, why have You forsaken Me?’” (Mark 15: 34) “And (looked) for comforters, but I found none”. Although all the adversary forces have gathered together against Him, there was no comforters around. One of His own disciples betrayed Him, another denied Him, and all the others forsook Him in His bitter moments. Even, earlier in the garden, His disciples could not watch one hour with Him. In the book of Isaiah, He says: “I have trodden the winepress alone; and from the peoples no one was with Me” (Isaiah 63: 3). And on the cross, as He carries our sins, the incarnate Son of God, felt as though the Father has hidden His face from Him. Of such a unique portrait of forsaking, the prophet David never suffered. With the eyes of prophecy, the prophet, looking at the suffering Jesus, and seeing Him coming from Edom with garments dyed red, he asked Him: “Why is Your apparel red, and Your garments like one who treads in the winepress?” (Isaiah 63: 2). To this, Jesus responds, on the tongue of His prophet, saying: “I have trodden the winepress alone, and from the peoples no one was with Me” (Isaiah 63: 2). “I looked for someone to take pity, but there was none; and for comforters, but I found none” (Psalm 69: 20). “Many bulls have surrounded Me; Strong bulls of Bashan have encircled Me. They gape at Me with their mouths, as a raging and roaring lion; For dogs have surrounded Me; the assembly of the wicked has enclosed Me” (Psalm 22: 12, 13, 16). https://coptic-treasures.com/ 193 “I looked, but there was no one to help; and I wondered, that there was no one to uphold” (Isaiah 63: 5). Oh, My Lord, You have trodden the winepress alone Your precious blood has been shed, and there was no one to defend, nor to show compassion!. (St. (Mar) Jacob El-Serougi) Those who meet us along the way – those who come from the East, from Armenia, or from anywhere in the world – whenever they see us, their tears flow like a river; they wail and moan while accompanying us! I tell you this to let you know that I have a multitude of people who love me, and partake of our sufferings; something that give us much comfort. Because, otherwise, the situation would be difficult to endure, about which the prophet, say: “I looked for someone to take pity, but there was none, and for comforters, but I found none” (Psalm 69: 20). What a great comfort for man to find the whole world partake of his sufferings. We also find in the memory of sufferings, a source of continuous joy. Thinking this way, Take away from yourself the cloud of grief; and continue writing to me concerning your health. Take into consideration that both the joyful and the sorrowful things in this life, will pass away. If the gate is narrow, and the way is rough, it is just a way! And if the gate is wide, and the way is smooth, it is, as well, just a way! (See Mathew 7: 13). If you see much oppression done to us, If you see them have the authority over the capital, and enjoy the processions of honor, say again and again the following verse: “Wide is the gate, and broad is the way that leads to destruction” (Mathew 7: 13). You should rather wail over them, and moan for their sake. Rather, they cry. And suggesting for them! They do iniquities in this world; and instead of thinking about their sins, they enjoy honor from men. Once they depart from this world, they. Together with their honor, will pass away, and be no more1. (St. John Chrysostom) If heat liquidates the wax, coolness will solidify it again. If commendation makes the soul loose its good stature, it is positive that rebuke and insult, would bring it up to the top of virtue. The book says: “Blessed are you when they revile and persecute you, and say all kind of evil against you falsely for my sake; Rejoice and be exceedingly glad” (Matthew 5: 11, 12). And, “You have relieved me when I was in distress” (Psalm 4: 1). And, “I looked for someone to take pity, but there was none” (20). In the Holy Book we find many verses of this kind of benefit to the soul. (Mother St. Senkletiki) “They also gave me gall for my food, and for my thirst they gave me vinegar to drink” (21) This did not happen to the prophet David; but literally did with the Lord Christ when He was crucified, as it came in the holy Scripture. Some believe that this was given to the Lord twice, and probably three times: (Matthew 27: 34, 48). 1 Epistle 8ad Olympias PG 25: 607 – 608. https://coptic-treasures.com/ 194 Drinking wine was popular among the Roman soldiers; while drinking wine mingled with gall was popular among the Jews. It was the custom to give it to appease the unbearable suffering of crucifixion. But here, in the psalm, it came, not as a kind of compassion on the Crucified, but as scoff and denigration, as is obvious in Luke 23: 36. ‘Gall’, in the Hebrew version of the Holy Book, was mentioned 11 times, eight of them to give the taste of bitterness; once to mean (poison), once to mean (venom), and once to mean (hemlock), a plant from the fruit or roots of which, poison was produced (not from the liver of animals) (See Deuteronomy 29: 18). Talking about the fasting of the Lord Christ, we said that He was hungry and thirsty for people to believe in Him for the sake of their salvation. Yet, in His thirst, they gave Him vinegar, meaning (old). He sought the renewal of humanity, so that through faith they would bear His image; but they persisted on giving Him vinegar, namely, their same old way of life. In My thirst, they gave me vinegar; namely, I was longing for their faith, but I found in them the ‘old’ and not the new man. (St. Augustine) The prophet David, also referred to the cross, saying: “They pierced My hands and My feet” (Psalm 22: 16). He did not say: ‘They (will) pierce’, but said: “They pierced”; “They counted all my bones” (Palm 22: 17); “They divided My garments among them, and for My clothing they cast lots” (Psalm 22: 18). “They also gave me gall for my food, and for my thirst they gave me vinegar to drink” (Psalm 69: 21). (St. John Chrysostom) Despite coming for the sake of salvation of all; the Jewish people rewarded Him with evil. When Jesus said “I am thirsty”, He who gave them water out of the solid rock; seeking fruit from the vine He planted -- by nature, the saintly fathers, but her heart is like Sodom, “For their vine is the vine of Sodom, and of the fields of Gomorrah” (Deuteronomy 32: 32) -- that vine presented to her Lord a sponge filled with vinegar on a reed, “They gave Me gall for My food, and vinegar for My drink” (Psalm 69: 21). Here you can see how clear and pure the prophecy is! Is that how you should reward your Lord, O vine?! Is that how you should offer Him?! True was what the prophet Isaiah said, wailing on you: “My well-beloved has a vineyard on a very fruitful hill. He dug it up and cleared out its stones, and planted it with the choicest vine He expected it to bring forth good grapes, but it brought forth wild grapes; briars and thorns” (See Isaiah 5: 1, 2, 6). Have you seen the crown with which the vineyard adorned My head?! What am I supposed to do? I shall command the clouds not to rain on it; For the clouds are the prophets, who were taken away from them, and became for the church1. (St. Cyril of Jerusalem) The Lord Christ kissed Judas back; not that He teaches us to pretend, but to confirm that He did not intend to flee away from the traitor; He did not deny Judas offering . 1 مقال 29 :13 https://coptic-treasures.com/ 195 Him his commitment of love. It is written: “I was a man of peace with those who hate peace”1. (St. Ambrose) It is written: “They also gave Me gall for My food, and for My thirst they gave Me vinegar” (21). We know from the gospel how those things happened. They first gave Him gall, which he tasted and spat. Then, while on the cross, in order to fulfill the prophesies, He said, “I thirst” (John 19: 28), “they filled a sponge with sour wine, put it on a hyssop, and put it to His mouth. When He received it He said, ’It is finished’” (John 19: 29-30). Which means that all what was written about Him has been realized2. (St. Augustine) 3- SEEKING THE PUNISHMENT ON THE EVIL OPPONENTS: “Let their table become a snare before them, and their well being a trap” (22) This verse, and the three following ones (23-25), according to St. Augustine, constitute a prophecy, written in such a way that seem as though He wishes evil for His enemies. But, actually, the Lord Christ never prayed against His enemies, but always for their sake (See Luke 23: 34). Their food was no more an object of pleasure and gladness, but have become like a trap to catch them; the way wild animals are caught by setting baits for them. What they assume as food for their sustenance, would become a snare for their perdition; and what they think is for their peace, would be for their fall. When the Jews thought they became more secure after crucifying the Lord Christ, they actually became as though in a trap from which they could not escape. In His hunger and thirst for their faith and love, wishing to deliver Himself to them as an eternal life, instead of offering Him food and drink, they gave Him gall and vinegar. They denied faith in Him, and set a hidden trap to get rid of Him. As for Him, He grieved for their sake, because a snare is set for them; in their food, that was to swallow Him and His believers alive, according to the words of the psalmist: “Then, they would have swallowed us alive, when their wrath was kindled against us” (Psalm 124: 3). By saying, “before them”, He intends to proclaim that He wishes for them to discover the danger confronting them, to confess their fault, and avoid falling in the trap which they have set for themselves. It would seem to those of little understanding that some of the written texts contradict the statutes set by the Lord Christ, Himself, who commands love for the enemies. In the Old Testament, many such supplications came; as for example: “Let their table become a snare before them” (22); “Let his children be fatherless, and his wife a widow” (Psalm 109: 9); and other phrases in the same psalm, that prophesied about Judas. In the New Testament as well, certain texts came that seem contradictory to the commandment of the Lord and of the apostles:, saying: “Bless those who curse you” (Matthew 5: 44); as for example when the Lord of Glory cursed the cities that did not 1 Exposition of Luke 10: 63: 64. 2 Tractates on John, 37: 9. https://coptic-treasures.com/ 196 receive His word (See Mathew 11: 20-25); and what came on the tongue of the apostle, about a certain person: “May the Lord repay him according to his works” (2 Timothy 4: 14) 1. (St. Augustine) “Let their eyes be darkened, so that they do not see; and make their loins shake continually” (23) “Whose minds the god of this age has blinded, who do not believe, lest the light of the gospel of the glory of Christ, who is the image of God should shine on them” (2 Corinthians 4: 4). This text was quoted by the apostle Paul in his talk about the Jews who rejected the gospel (Romans 11: 10). Those who opposed the Lord Christ and His church, would lose the spirit of understanding and knowledge, and would become spiritually blind. The word “loins” in the Septuagint version, came as (backs). As man’s strength is in his loins or back, if they are weak, he would be unable to perform any work, his back would be bowed, and would seem almost paralyzed. That means that he wishes their comforts and goods turn to be for their perdition; and that they would be open to the attacks of everyone2. (St. John Chrysostom) Like when Joseph’s brothers were struck with envy, and they turned their backs and not their faces to the brotherly love; So were the miserable Jews, who preferred envy to love toward the Source of salvation who came down to them; about whom it is written in the psalm: “Let their eyes be darkened, so that they do not see; and make their (backs) always weak” (23). (Father Caesarius, bishop of Arle) The darkness (which happened during the crucifixion), has been a clear sign to the Jews, that the minds of those who crucified Him were clothed in spiritual darkness; “Hardening in part (a partial blindness) has happened to Israel” (Romans 11: 25); They were cursed by David. in his love for God, saying: “Let their eyes be darkened, so that they do not see” (23). Even nature mourned its Lord, when the sun darkened, the earth quaked, and the rocks were split. The temple itself seemed as though clothed with sorrow, when the veil was torn in two from top to bottom.(Matthew 27: 51); which God meant, on the tongue of Isaiah, saying: “I clothe the heavens with blackness, and I make sackcloth their covering” (Isaiah 50: 3) 3. (St. Cyril the Great) The unworthiness of the shepherd, almost always, goes hand in hand with the unworthiness of his flock. In case the shepherds lack the light of knowledge as a result of their personal sin; their flock, accordingly, stumbles because of ignorance. For that, Jesus, the Lord of glory says: “If the blind leads the blind, both will fall into a ditch” (Matthew 15: 14; Luke 6: 39). And the psalmist prophesies: “Let their eyes be darkened, so that they do not see” (23). The leaders are actually eyes, occupying the 1 Sermon on Mount, 1: 21: 71. 2 In Rom, homily 19. 3 In Luc. Ser. 153. https://coptic-treasures.com/ 197 highest ranks, and are supposed to clarify the way; while those following their lead, because they are connected to them, they are accordingly called ‘loins’ or ‘backs’. Once the ‘eyes’ are darkened, the ‘loins’ or ‘backs’ are bowed. When the leaders lose the light of knowledge, those who follow them bow under the yoke of their sins1. (St. Gregory the Great) After laboring to perform a certain task, and seriously getting preoccupied doing it, we usually relax and have rest. But the evil sinners, after doing horrible iniquities, would never be able to relax; as about them is said: “Their backs are always bowed” (23). Those who do not attach themselves to Christ, would not be able to raise themselves up to the heavenlies; Likewise, those whose death is very evil;. But he, who dies together with Christ, and is buried together with Him, will not only find comfort, but he will find resurrection as well (see Romans 6: 4). About such a man, it is truly said: “The Lord will sustain him on his sickbed” (Psalm 41: 3); especially if he is a martyr2. (St. Ambrose) “Pour out Your indignation upon them, and let Your wrathful anger take hold of them” (24) “Let their habitation be desolate. Let no one dwell in their tents” (25) This is a prophecy about the horrible punishments that would dwell upon them because of the divine wrath. That was proclaimed by the Lord Christ when He wept and lamented upon Jerusalem, saying: “O Jerusalem, Jerusalem, the one who kills the prophets, and stones those who are sent to her! How often I wanted to gather your children together, as a hen gathers her chicks under her wings, but you were not willing! See, your house is left to you desolate” (Matthew 23: 37-38). Quoting this phrase, St. Peter applied it to the traitor Judas, saying: “For it is written in the book of psalms: ‘Let his habitation be desolate, and let no one live in it’” (Acts 1: 20). “For they persecute him whom You have struck, and talk of the grief of those You have wounded” (26) It is very difficult to apply this to the prophet David, but is actually realized concerning the Lord Christ, about whom it is said: “He was despised, and we did not esteem Him. Surely He has borne our griefs and carried our sorrows; Yet we esteemed Him stricken, smitten by God, and afflicted. But He was wounded for our transgressions; He was bruised for our iniquities. The chastisement for our peace was upon Him” (Isaiah 53: 3-4). And, “And someone may say to Him: ‘What are these wounds in Your hands?’ Then He will answer: ‘Those with which I was wounded in the house of My friends’ Strike the shepherd, and the sheep will be scattered; Then I will turn My hand against the little ones” (Zechariah 13: 6-7). The Lord Christ, the Shepherd was stricken, and His sheep were scattered3. Someone may wonder why should they be blamed, if they persecute whom God has struck, and add wounds to whom God has wounded?! As far as the Lord Christ is concerned, what have dwelt upon Him, has been according to His pleasure, and to that of the Father, to suffer and to be crucified for the 1 Pastoral Care, 1: 1. 2 Prayer of David 3: 3: 7. 3 Plumer, Ps. 69. https://coptic-treasures.com/ 198 sake of the salvation of the World. But as for the others, what they did was not for the sake of a good cause, but because of their envy and grudge. Concerning the believers, God sometimes allows for them to be chastised for the sake of their edification, or for their justification. But concerning the others, they abuse it to practice their hatred. The disciples were not only confused, but were extremely worried. It was difficult for them to perceive how could He rise from the dead; or how He, who has performed such a multitude of signs to the account of the people, would be delivered to death and disgrace?! Yet, that conform to what the prophet said: “Strike the shepherd, and the sheep will be scattered” (Zechariah 13: 7); and to what David says to the Father: “They persecute him whom You have struck” (26) The Father gave consent to the choice of the Son to suffer that way. He allowed for Him to suffer pain, He who has the authority to appease pain. This is obvious from what He said concerning Pilate’s authority over Him: “You could have no power at all against Me unless it had been given you from above” (John 19: 11); namely, unless the Father allows for Me to suffer1. (St. Cyril the Great) “Add iniquity to their iniquity, And let them not come into Your righteousness” (27) Falling into iniquity, man would find himself swept over to another iniquity; every sin pushes him to another sin. Or as the fathers of the wilderness say, that when man falls into a sin, and offers no repentance on it, he would become a toy that one demon playfully throws over to another demon. By this, man loses his hope for salvation, and the enjoyment of the righteousness of Christ; as he finds himself falling into a serious diversity of sins. Some believe that falling into one sin would give birth to a new sin; and sins would accordingly multiply; unless man concentrates his eyes on the Savior, who can set him aright, and grant him the possibility of a fellowship with Him. According to St. Augustine, crucifying the Lord Christ, on the assumption that He is just a regular man, the Jews committed an iniquity. But, the fact that He proclaimed Himself and His Person, and yet, they persisted on opposing Him, they added iniquity to their iniquity. And as the Lord Christ Himself says in the parable of the vineyard and the vinedressers: “When the vinedressers saw the son, they said among themselves, ‘this is the heir. Come, let us kill him and seize his inheritance” (Matthew 21: 38). And He also said to them: “If you were blind, you would have no sin; but now you say, ‘we see’, Therefore your sin remains” (John 9: 41).; And, “If I had not come and spoken to them, they would have no sin, but now they have no excuse for their sin” (John 15: 22). “Let them be blotted out of the book of the living, and not be written with the righteous” (28) “The book of the living”, is a symbol referred to by the prophet Moses; as though, in it, God writes down the names of the righteous who enjoy the eternal life. When the people committed a great sin in the wilderness, made for themselves a golden calf, and 1 Fragment (on Matt.)292. https://coptic-treasures.com/ 199 worshipped it as a god, Moses rebuked them, then went up the mountain to atone for their sin before the Lord. Interceding on their behalf he said to the Lord: “Yet now, if You forgive their sin – but if not, I pray, blot me out of Your book which You have written” (Exodus 32: 32). Some believe1 that the source of idea behind this book is: a- The leaders of armies usually have records in which the names of their men are written; and from which the names of those who quit or die are blotted out. b- Cities usually have elaborate records in which is written a census of the names of the citizens; and from which are blotted out the names of those who die. c- Certain kingdoms and empires make a register from time to time of the countries under their authority (Luke 2: 1). God, with His prior knowledge, knows the righteous, chooses, and glorifies them. Blotting out the name of the wicked from the book of life, is a symbolic portrait of the role of that specific man in his deprivation of the eternal glory. When the Jews opposed the two apostles Paul and Barnabas, the apostles said to them: “It was necessary that the word of God should be spoken to you first, but since you reject it, and judge yourselves unworthy of everlasting life, behold, we turn to the Gentiles” (Acts 13: 46). The apostle Paul says: “For whom He foreknew, He also predestined to be conformed to the image of His Son, Moreover whom He predestined, these He also called, these He also justified, and whom He justified , these He also glorified” (Romans 8: 29-30) who are not stuck with Christ is not raised to the heavenly realms. Thus, those who die for the evil they do not very with it as it is written: "Death of very evil sinners." The man who dies with Christ and buried with him, not only find comfortable, and even resurrection2. while praying, an angel of the Lord appeared to him. very terrifying, holding in his hand a fiery sword, and said to him: “As God has blotted the name of this man out of the book of life (Exodus 32: 32-33; Psalm 69: 28), you should, as well, take him out from among the brethren, who although not ignorant, yet, even for the ignorant, such kind of defilements are abominations before the Lord3. (Life of St. Pachum) Someone may wonder, if Pontus Pilate could say: “What I have written, I have written” (John 19: 22); How would God blot out someone’s name from the book of life? Doesn’t God know beforehand whether he will enjoy the eternal life or not? To answer that, the psalm talks to wicked people who, counting themselves as righteous, assume that their names are written in the book of life, together with the hosts of the righteous. To those people the psalmist confirms that, even if they so assume, God will blot their names out of that book. On another aspect, God, in His love for mankind, often talks to them in their human language, and according to their concepts. Saying that He will blot their names 1 Plumer, Ps. 69. 2 The Prayer of Job and Davidm 3: 3: 6. 3 Life of Pachomius (Bohairic). 108. https://coptic-treasures.com/ 200 out of the book of life, is not to be literally implied; as there is actually no such book in the material concept. 4- A PRAISE OF CONQUEST: “But I am lowly and in distress. May Your salvation, O God, set me on high” (29) While complaining from those cruel enemies, his haughty opponents; the psalmist confesses that he is lowly, miserable, and helpless on his own to confront them; feels the weight of bitterness and great sorrow; and knows for sure that no one can comfort him, and set his bowed down soul on high, except God. The Lord Christ has borne all the sins of the world, became a sin offering on their behalf, by His own free will, He chose to go down to Hades; that when He is risen and ascend to heaven, He would bear in Him those with contrite hearts. The Rich – Creator of heaven and earth – became lowly and in distress; to bear the lowly and those in distress to His joyful heavenly kingdom. “I will praise the name of God with a song, and will magnify him with thanksgiving” (30) The Lord Christ came down to our earth to partake of our sufferings; Yet, while suffering, He rejoiced in the Spirit for the sake of the simple and the babes, who enjoy divine proclamations, that the wise and prudent are unable to perceive (Luke 10: 21). After resurrecting from the dead, hearing no more that He ever wept or grieved; He therefore, wishes for us to share with Him the resurrected life, that our sorrowswould turn into unceasing praise, and perpetual glorious joy. By His cross, He bears us up to the joy of His resurrection, and to the life of conquest over the last enemy, namely death (1 Corinthians 15: 55-57). Here, he reveals to the lowly and the sorrowful, the true riches, and the joy that will never be taken away from them, namely, the praise of God’s name, and the thanksgiving to His greatness. “This also shall please the Lord better than an ox or bull, which has horns and hooves” (31) By having our life turn into perpetual praise, God will receive it as a sacrifice by which He is pleased better than animal sacrifices. “Whoever offers praise glorifies Me” (Psalm 50: 23). A praise coming out of my mouth, will please God more than a precious sacrifice offered on an altar. (St. Augustine) “The humble shall see this and be glad; and you who seek God, your heart shall live” (32) Nothing will please the believer’s heart more than when God receives well the sacrifices of praise and thanksgiving; as by that he would enjoy the deposit of the eternal life, and the fellowship with the heavenly creatures. “Those who seek Him will praise the Lord. Let your heart live forever” (Psalm 22: 26). According to St. Augustine, the believer, concentrating his insight on God, he seeks Him to find Him, so that his soul would live. And finding Him, she would further long for Him, to reach new depths where she would seek Him. She would keep on seeking Him with a perpetual consistence. https://coptic-treasures.com/ 201 Let us therefore, concentrate our minds on seeking the Lord, putting before our eyes the words of the divine song: “You who seek God, your hearts shall live” (32). Let us seek the One who is there, yet hides, so that we would seek to find Him. He is beyond any measure, even if He is there; And when He is there, we would further search for Him. You will perpetually learn, yet you will never reach the knowledge of truth. Once man reaches the end; it will be the beginning1! Seek the Lord, O you lowly, hungry, and thirsty; as He Himself is the bread coming down from heaven (John 6: 33, 51). “Seek the Lord to live”. You seek bread to sustain your body; and you seek the Lord for your soul to live. (St. Augustine) “For the Lord hears the poor, and does not despise His prisoners” (33) God longs to respond to the supplications and prayers of his people, if they bear the spirit of humility; as they hear Him say: “It shall come to pass, that before they call, I will answer; and while they are still speaking, I will hear” (Isaiah 65: 24). He does not despise those who became captives for the sake of His name. He refers them to Him; the psalmist calls them “His prisoners”. “Because the Lord has anointed Me to preach good tidings to the poor. He has sent Me to heal the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound” (Isaiah 61: 1); “He brings those who are bound into prosperity” (Psalm 68: 6). God never ceases to incline his ears to hear the sighs of the prisoners; “Let the groaning of the prisoner come before you” (Psalm 79: 11). The true riches of the poor man is the meditation in the creation, and the praise of the Creator. (St. Augustine) “Let heaven and earth praise Him; The seas and everything that moves in them”(34) All the world praise God: the heaven, the earth, and the sea. All believers, wherever they are, in unity with the heavenlies, form a magnificent chorus to praise the Savior of the world. “For God will save Zion, and build the cities of Judah, that they may dwell there and possess it” (35) The psalmist starts some psalms in the pleural tense, and ends them in the singular tense, as it is in psalm 66, in which he starts with a joyful shout to God by the whole earth (1-12), and ends it with his personal worship in the house of the Lord, and his enjoyment of the divine mercies (13-20). He starts another psalm (Psalm 69: 1- 31) with his personal relationship with God (Psalm 69: 1-31), and ends it with the inhabitants of heaven, earth, and sea, all partaking of the praise of God; And with God’s care for the salvation of Zion, and for building the cities of Judah (69: 32-36). Sometimes he talks in the singular tense in the whole psalm, and other times in the pleural tense. What does this mean but that there is no separation between the personal relationship that binds the believer with God, and his relationship as a member of the congregation sanctified by God. Building the inner Jerusalem in the heart, God works in the whole congregation. And caring for the congregation, He works in every believer; as though His love for him is equal to His love for the whole congregation. 1 Tractates ob John, 63: 1. https://coptic-treasures.com/ 202 “That they may dwell there and possess it” (35). Who are they who dwell in the cities of Judah, but those who seek the Lord, the humble, the poor, the captives, and the singers of praise; whether they are in heaven, on earth, or journeying across the sea (32- 34). He gathers all together when they enjoy His salvation work, to set out of them the new Zion – the holy church of God. “For God will save Zion” (35). He renews His church by the believers from all the nations joining His only begotten Son. He does not deceive those who believe in Him, concerning His promise: “For God will save Zion, and build the cities of Judah”. These are the churches themselves. …. No one could say when He will build the cities of Judah?!... You, who intend to recognize that great establishment; be a living stone to become included in it. Now, the cities of Judah are being built; As the word “Judah” means (confession), through confession in humility, the cities of Judah will be built, without the haughty who are reluctant to confess. (St. Augustine) Also, the descendants of His servants shall inherit it; and those who love His name shall dwell in it” (36) The general feature of the true people of God, who enjoy dwelling with God, or the dwelling of God among them, is love: “Those who love His name shall dwell in it” (36); They enjoy that together with their descendants who follow their lead, and who partake of their faith. https://coptic-treasures.com/ 203 AN INSPIRATION FROM PSALM 69 FROM THE DEPTHS OF MY HEART I CRY OUT TO YOU The floods of the wicked overflowed me; Water came into my soul; She plunged as though in depths without limit; What do the wicked seek from me? They are nothing but dust and mire; They will not stop before turning me into mire and corruption; I plead to You, Turn their opposition into the edification of my soul; By the fire of afflictions, I pray, turn my dust into precious gold; And turn the earthen vessel into one of honor. You alone can hear the cries of my heart; My throat is dry with my cries; And my eyes fail while I wait for Your coming; Dwell in me; To turn my bitterness into sweetness; That my mouth would open up for praise and thanksgiving; And my eyes would open up to behold Your beauty and splendor. If my enemies became more than the hair of my head; I unite with You, O Head of the church; To scatter the plots of the wicked. The kings and rulers were stirred up against You without a cause; They unjustly condemned You; By Your love You received the cross to pay back a debt that You have not borrowed; Let me unite with You, O Crucified; To turn all the persecutions into a fellowship of glory with You; In the reproach of the cross, I find Your strength of salvation; Instead of shame, I am proud of being referred to You. Let the world count me a stranger and a foreigner; By You I became a member of the household of God; I fast of the world and all what is in it; For You are my satisfaction and joy. Let sackcloth be my garment, and let the world count me as a byword; Let me become the song of the drunkards of the world; For You are the Garment of my soul, my Glory, and my Crown. You are my Praise and my Joy. Behold, the enemy – the devil – with his whole energy, intends to drown me; Can the pit swallow what is Yours?! Can the devil destroy him, who experienced the sweetness of Your mercy?! Let the afflictions increase, for without them, I cannot enjoy the taste of Your mercy; https://coptic-treasures.com/ 204 Without them, my soul would not thirst for the enjoyment of the splendor of Your face; Without them, my depths would not cry out to You to approach me. Amid Your passion, You cried out, and delivered Your Spirit, O Creator of the Sprits and the bodies All have forsaken You, there were no one to offer compassion; Nor utter a word of comfort; Indeed, having been tempted Yourself, You can help the tempted; And when the world drive us out of the camp; We may bear the reproach of the cross together with You. Let the world offer me gall and vinegar! For You are my Food and drink Who turns the bitterness into sweetness; You are the food of the angels, satisfying to the souls. My soul is so sorrowful; For the sake of those who set a table for themselves; And their table became a snare before them; The eyes of their hearts were darkened, and they lost the vision of the heavenlies; Their loins were shaken, and their souls bowed as though in a bitter servitude; Their habitation became desolate; For their hearts became empty of Your Holy Spirit. In Your love for me, You allow for my chastisement; In it, the wicked find a chance to spit their venoms; To my wounds they add new wounds; Yet, what a difference between the wounds You allow for my edification; And the wounds of the wicked that reveal their envy and hatred! Practicing their evil, intentionally, and knowingly; They add iniquity to their iniquity; And they close the doors of Your righteousness before their own faces; In their haughtiness, they assume that they are righteous; They count their names written in Your book of life, together with those of Your righteous; But, persisting on not repenting; Their names are blotted out of Your book! Finally, I confess to You that I am poor and sorrowful; Open before me the doors of Your mercy, to make me rich with praising You; And fill my heart up with the comforts of Your Holy Spirit; You listen to my prayers, O You, who hears the poor; And who smells the sacrifice of praise as a fragrance of pleasure; Glory be to You, who became poor to embrace the poor to Yourself.
Welcome