SONG OF THE SLANDERED SAINT This lament is an appeal to the Lord's court of justice. Its occasion is some event which occurred during David's persecution by some malicious enemies, perhaps Saul and his men. Slandered by his savage enemies, David flees to the Lord in His temple, both for personal safety and for adjudication of the case and a declaration of innocence. Hans Schmidt sees that the psalmist's situation is such as is envisaged in 1 Kings 8:31ff., where a man who has been accused, though he is innocent, calls in the Temple for God's verdict - which shall vindicate him by establishing his righteousness and shall condemn the adversary, who has slandered him, by punishing him as he deserves1. David as a pious man turns every event of his life into an occasion of devotion. The wicked sayings and doings of Cush against him incite him to pray and sing a hymn to comfort himself and consequently animate the church throughout the coming ages. OUTLINE 1. Confidence and prayer [1-2]. 2. David the innocent [3-5]. 3. Arise, O Lord [6-7]. 4. Eschatological judgment [8-9]. 5. The end of wickedness [10-17]. THE TITLE "Shiggaion of David, which he sang unto the Lord, concerning the words of Cush a Benjamite." 1. The meaning of the word "Shiggaion2" is quite uncertain. a. Some scholars presume an affinity with the Assyrian term legu [=lament]. b. Some see that it means "crying aloud," that is when in danger, in perplexity or in severe pain. It is used only here in the Psalms and once more in the plural form "Shiginoth" in (Habbakuk 3:1). There is a very striking similarity in the two instances. The loud crying in Habbakuk's great ode occurs in similar circumstances to those where crying in the Psalm before us. c. Others see that "Shiggaion" means a "wandering." Four explanations are offered below for such an interpretation: * One is that this composition is to be sung to a wandering tune, i.e, a tune full of variations in tone, time and style of execution. * The second is that this is a psalm of various metre. * The third is, that David sang about his own wanderings, but whether it refers to his unsettled state in the wilderness, or to some error or moral wanderings, is not a settled issue. * The fourth is that David speaks about the wanderings, or errors of others dealing with him. d. Others see that "Shaggion" means a "charming" song, very delightful and sweet. 1 Gaebelein: Psalms, p. 40. 2 W. Plumer: Psalms, p. 106. https://coptic-treasures.com/ 2 2. "Cush": The eldest son of Ham bore that name; but the difficulty arises from the fact that no such person is spoken of in history as being a contemporary of David1. * According to St. Athanasius and St. Basil the Great, "Cush" designates "Hushai," who dissuaded Absalom from following the counsel of Ahithophel. Hushai was called the son of the right hand (Benjamite) as he befriended Absalom to convince him to refrain from fighting his father. Hushai was a source of support to David, standing by his side and working on his behalf. * Others see that "Cush" refers to Shemei, who was indeed a Benjamite, who reviled David. Perhaps Cush the Benjamite was a kinsman of Saul who was an inveterate enemy to David. * As "Cush" means "black," therefore some scholars state that "Cush a Benjamite" means Saul the Benjamite whose inner soul was in darkness, because of his malice. Historically the Psalm could be placed in connection with (1 Samuel 24 and 28). Saul is a prophetical type of the coming Antichrist. * St. Jerome sees that this psalm refers also to the time when Absalom rose in revolt against his father David. Cush defeated the counsel of Achitophal, the advisor of Absalom, and sent word to David (2 Kings 15-17), then David sang this song. 1. CONFIDENCE AND PRAYER [1-2] "O Lord my God, in You I put my trust, Save me from all those who persecute me, And deliver me" [1]. This is the first instance in the Psalter where David addresses the Almighty by the united names "Jehovah" and" my God." David, in his trouble, sees his severe enemy as a lion who desires to tear him [2], therefore he offers prayer and praise to Jehovah as God who enters in a covenant with His people to protect them. Jehovah is the God of all people as well as David's, who takes care of each one personally. It is as though the faithful David is saying to God: "You are the Lord of all the Church and especially mine. You are my God, therefore, whither also should I go but to You? You are my God and I am Your servant who has the right to be protected by You, my shield and my refuge." Faith and prayer are the keys by which the gates of God's mercies are opened and the arms by which a believer overcomes a formidable temptation and conquers his spiritual enemy. In time of trouble, believer always flees to the Lord of the whole church and takes refuge in Him who gives a personal shelter and has the power to deliver from the adversary who threatens to kill him. He finds all-sufficency and security in Him. Nothing is more sure than God's sustaining energy to everyone who relies on Him. Although many enemies are set up against David, one is singled out as the most prominent, and compared to a lion tearing his prey to pieces [1,2]. As a young shepherd, the image of a terrible lion tearing a lamb or a sheep to pieces is familiar to David since his boyhood (1 Sam. 17:34-35). Here the lion is Satan, the adversary of all human beings. He is a roaring lion, an accuser, a liar and the father of lies, the old serpent, the prince of the power of the air, the god of this world, the prince of darkness, the spirit that now works in the children of disobedience, and none can withstand him effectively. The Lord's protection is the only and last hope of deliverance left to David. The words the psalmist utters are those of a man shaken by mortal terror, who is left trembling and short of 1 Ibid. https://coptic-treasures.com/ 3 breath, and yet they are at the same time the words of a man upheld by the feeling that in God he will find a place of safety and in whom he can trust1. For it is to the glory of God that the helpless are helped. Persecution started with Cain, and it was pursued by evil men in subsequent ages. The church, like Daniel, lives in a den of lions. They are always and everywhere roaring, waiting to kill the righteous. But calling on God brings her to a safe refuge. In the middle of stress and multiple opposition, David sees only that dangerous adversary wanting to "tear" his soul. He is not alarmed about losing his throne, or suffering physical pain, but he dreads that his soul loses faith and eternal life! The adversary had seized the soul of the first Adam and subjected him. Now he seems to believe in his power and ability to seize the soul of the Second Adam who acts on behalf of all mankind and is the Savior of all, but he will fail. In the garden of Gethsemane, Jesus calls upon the Father to lift us up in times of stress and upon entering the underworld; Christ shakes its corners and releases all captive souls. The enemy of goodness is a roaring lion who seeks solely the destruction of souls, while Christ is the lion coming from Judah to save and liberate souls by His precious blood. The apostle says, "Your adversary the devil, as a roaring lion, walks about, seeking whom he may devour" (1 Pet. 5:8). Therefore after the Psalmist says in the plural, "Save me from all them that persecute me," he continues in the singular, saying, "lest at any time he tear my soul as a lion." Note that he does not say, "lest at any time they tear." He knows who that enemy and adversary of the perfect soul is... If God should not redeem, nor save, the devil will seize his prey. St. Augustine 2. DAVID THE INNOCENT David who is pursued by an enemy takes refuge in God, and, in the House of God, submits to "an oath of exculpation." He swears that he is innocent [4,6; 1 Kings 8:31, 32], not of all sins but only of the crimes he is falsely accused of. He is charged with a traitorous design against Saul's crown and life. Just as Job (Job 31:1ff.), David takes the great oath of purgation in a last gigantic effort to give voice to his good conscience and invokes boldly God's judgment as he knows of no other alternative than that of seeking God's verdict . He prays for relief so that God would be glorified in his vindication. He who suffers innocently does not need to fear anything, as he knows that God hears his prayer, drives away his opposes and will deal with the wicked persecutors (2 Thess. 1:4-8). Since David has a clear conscience especially in his dealings with his enemies, he is not afraid to ask for heavenly judgment. In that context St. Paul says: "For our rejoicing is in this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom but by the grace of God, we have had our conversation in the world and toward you" 2 Cor. 1:12. St.John also says: "Beloved, if our heart condemns us not, then have we confidence toward God" 1 John 3:21. A person who enjoys a righteous conscience in God does not fear people's opposition but rather confides 1 Weiser, p. 136. https://coptic-treasures.com/ 4 in God the searcher of our depths. That person may often suffer pressure, but he believes in Him who vindicates and glorifies His children. Because David has not despised God's commandments and consequently has loved his enemies without malice or evil thought, he is confident that he will suffer no condemnation or curse and that his prayers will be answered. According to St. John Chrysostom, there are six conditions necessary for a prayer to be answered1: * The supplicant is worthy to attain what he asked. * His petition is in accordance with God's law. * His perseverance. * He asks for nothing that is earthly . * He struggles to attain a virtuous life. * His petition is in accordance with God's will. The psalmist claims his innocence before the Lord, saying: "O Lord my God, if I have done this; if there is unrighteousness in my hands; If I have requited with evil those who wronged me, let me fall empty before my enemies" [3, 4]. David had Saul twice completely in his power. First, at En-gedi, then in the trench of Ziph, but he would not hurt a hair of his head, nor suffer anyone else to injure him. Doubtless he would also treat any other foe with true scriptural benevolence (1 Sam. 24, 26). The sense then is, If I am a guilty man they say I am, yea, if I am not benevolent even to my worst foes, then "Let my enemy persecute my soul"[5]. If Cush can make good his accusation, then let the worst come on me, that my enemy desires - let him take my life - cut short my existence - and bury my glory in the dust [5]2. For what is glory if we do not injure him who has not injured us? But it is true virtue to forgive when injured3. St. Ambrose Moses was meek above all men (Num. 12:3), and David was exceedingly meek (Ps. 131:2). Consequently Paul exhorts us as follows: "The servant of the Lord must not strive, but be gentle towards all men, apt to teach, patient, in meekness instructing those that oppose themselves" 2 Tim. 2:24, 25. Do not seek to avenge yourselves on those that injure you, for (the scriptures) say "If I have returned evil to those who returned evil to me" [4]. Let us make them brethren by our kindness4. St. Ignatius of Antioch "If I have paid back evil for evil, let me fall down defenseless before my enemies" [4]. What does "Let me fall down" mean? As long as a man is on his feet he has power to stand up to his enemies, he strikes and is struck, he wins a victory or he is defeated, but he is still on his feet. If, however, he loses his foothold and falls down, if he is lying on the ground, how can he go on struggling with his enemy? We should therefore 1 Onsemius of Jerusalem, Psalm 7. 2 W. Plumer: Psalms, p. 108. 3 Duties of the Clergy, 3: 9: 59. 4 Ep. To the Ephesians, 10. https://coptic-treasures.com/ 5 pray fervently not only lest we fall down before our enemies but also lest we fall down defenseless... We pray that the opponent may throw us down in this way if we render evil for evil. Not only do we pray for this, but we add, "let our life be trodden down into the earth" [5]. What do we mean by our life? Our capacity to act righteously should instigate us to ask that our life be trodden into the earth, so that we become completely earthly, and for all our thoughts and actions are earth bound. "Let him plant my glory in the dust" [5]. What is this glory of ours if it is not the knowledge generated in the soul that obeys the commandments?!... We curse ourselves if we repay evil for evil... not only in actions but also in words and in attitude... For there are times when a person, either by his attitude, his movements, or his looks, disturbs his brother - and does so intentionally - and this is to render evil for evil. Another man may not render evil for evil, by deeds or words or attitude or movement, but by wounding the heart and harboring resentment against his brother... Another may hear that someone has annoyed his enemy or opposed him or at the same time slandered him and is therefore glad when he hears it; then it is clear that he too is rendering evil for evil in his heart1. Fr. Dorotheos of Gaza As often as we repeat these words, let us not seem to utter a dire curse against ourselves. Let us return evil for evil to no one2. Fr. Caesarius of Arles Death is an evil in David's esteem - let him tread down my life upon the earth [5] - yet the laying of his honor in the dust is a greater evil. 3. ARISE, O LORD "Arise, O Lord, in Your anger, lift up Yourself because of the rage of mine enemies. And awake for me to the judgment that You have commanded. And the congregation of the nations shall compass You; and for their sakes return You on high" [6-8]. Note that in the liturgies recited during the feasts of the Cross, the psalms, where the word "lift up" is used, are chosen. This significantly indicates how the church aspires to Christ who is raised on the cross to destroy Satan, the enemy, and to grant victory to His people and honor to His Father. Here, the psalmist points to the Lord's crucifixion "lift up Yourself" and to His resurrection "awake" and to His ascension "return You on high." He does so before speaking about judgment or eternal condemnation. The psalmist says to the Lord, "Arise" yet the Lord never slumbers or sleeps (Ps. 121:4). In times of stress, we think that evil has the upper hand and we consequently cry to the Lord in the same words of the psalmist. They indicate anguished impatience with the Lord's inaction in the face of great need! The psalmist's prayer reveals his great need as well as his inability to save himself. He therefore pleads God to rise and resolve the situation he is facing3. This cry is associated with the ark of the covenant and its symbolism of God's presence among the people in the desert, and later on in times of war 1 On Rancor or Animosity 2 Sermon 36: 3; 75: 3. 3 The NIV Study Bible, p. 792 https://coptic-treasures.com/ 6 (Num.10.35; Ps. 68:1; 1 Sam. 4:1-4) and with God's action for the defenseless (Isa. 51:17). "Arise, O Lord." It is not our business to vent judgment upon an enemy. We have a gospel with a positive message and one that brings a blessing. A Christian should at all times be above petty jal ouses and slandering. He should never lower his standards and fight back with the same implements which the enemy used in attacking him. If a sword is to be used, if judgment is to be exercised, Let the Lord do it. It is He who arises to judge men and the whole world with righteousness1. In his utter grief, the psalmist seems to think that the Judge has temporarily quit the court. Consequently he pleads that He arises to utter a verdict in his case. David entrusts everything into the Lord's hands and waits for His judgment. God's silence reveals His long-suffering, but if the wicked misinterpret that and tread upon His saints, then the Lord surely arises and brings them to judgment. Since they did not recognize You in Your kindness, let them experience You through Your wrath. "and be exalted in the utmost confines of Your enemies" [7]; the Psalmist pleads for his enemies, that God be glorified in the land of his enemies. When thy will have ceased to be enemies, then You, O Lord, will be exalted among them2. St. Jerome Surely in this psalm the soul is praying not against men but against the devil and his angels. Sinners and ungodly belong to this category. Hence it is a sign of piety, not of anger, when any one beseeches the Lord, who amends and justifies the ungodly (Rom. 4:5), to rob the devil of his prey. For to justify the ungodly means to make him pass from impiety to holiness, and from being the possession of the Devil into being the temple of God. St. Augustine It is as though the psalmist cries to God, the Judge and Savior, begging Him to condemn the state of enmity and evil and consequently destroy the evil of the wicked, then transform them to His righteousness through the power of His Cross and Resurrection. This is the meaning of "lift up Yourself because of the rage of mine enemies"[6], i.e, pierce Your Cross in their hearts, that Your blood may fill their hearts, thereby purifying them and transforming their darkened earth into Your heavenly kingdom where there is light and joy. Thus the Lord shall gather His holy members, "the congregation of the people shall encompass thee about" and they shall become your church where there is no blemish or hatred. Rise, O Lord, on the Cross and over the land of the enemy and turn him into a friend, or even more, make him a holy bride to You. Awake, O Lord, from the dead, from among the people deadened by sin, in order to create from them the living Church, alive because of Your presence in it. Return on high and ascend into the heavens, so that all may ascend with You who are truly the first born. St. Jerome, in his comment on the words, "Rise up, O lord my God” [7], says that our Lord is glorified through His resurrection. 1 Erling C. Olsen: Meditation in the Book of Psalms, N.J., 1985, p. 41. 2 Hom. 3. https://coptic-treasures.com/ 7 Actually, this is what we say: You suffered for us; You were crucified for us; arise and save us.... Arise, in order that a vast multitude may believe in You, for after You have risen, what else would we pray for? Return to the Father. "And over it ascend on high" [7]. For whose sake? For the congregation of peoples. In that You suffered, You suffered for us: in that You rose again, You rose for us; in that You ascended to the Father, ascend for us. "And above it (the congregation) ascend on high." And no one has ascended into heaven except Him who has descended from heaven: the Son of Man who is in heaven" (John 3:13)1. St. Jerome This is the prayer of David on behalf of his enemies. He wishes to see the Saviour glorified in them. He wishes Him to destroy the evil in them by the power of His Cross so that they may be lifted up and taken to Heaven with them. This prayer is in accordance with the Divine Will since David says, "....to the judgment that You have commanded" [7]. Hence the psalmist prays in accordance with God's plans for salvation and love for mankind. St. John also says, "And this is the confidence that we have in Him, that, if we ask anything according to His will, He hears us" (1 John 5:14). God's divine will is so clear in His wanting to save mankind through His Cross, and wishing to share His heavenly glory with His people! 4. ESCHATOLOGICAL JUDGMENT "The Lord shall judge the nations: Judge me, O Lord according to my righteousness, and according to my innocence that is in me" [8]. Since in this case David was innocent, he asked the Lord to scrutinize his inmost heart. Note how this soul that is in a state of innocence is not afraid of the Day of Judgment. It is indeed able to pray with a longing free from anxiety: "Your kingdom come" (Matt. 6:10)... Judge me, O Lord, according to my innocence, since my righteousness and innocence are from on high... You light my lamp, O Lord" (Ps. 18:28)... Judge me according to the flame which is from high, which does not originate in me but shines in me from Your enkindling. St. Augustine David the prophet who pleads God to vindicate him in this psalm, pleads in another psalm that God does not judge him, for no one can be righteous before God. What he prays for here, however, is not that God conceives his self-righteousness or his purity, for that would be vain but that God may vindicate him over his false accusers who misinterpreted his actions. That is why he turns to Him as the fair Judge who tries the heart and reins [9]. He is the Fire that consumes evil and upholds truth : "O, let the wickedness of the wicked come to an end but establish the just...." [9]. St. Jerome comments on these verses where the psalmist prays that God may judge him according to his righteousness [8] by saying: [David could not have meant these words about himself: these words properly indicate the unblemished Savior who has never sinned.] Truly they are the words of the Risen and Ascended Christ! 1 Ibid. https://coptic-treasures.com/ 8 5. THE END OF WICKEDNESS [9-17] "O let the wickedness of sinners come to an end, but guide the righteous" [9]. Origen notes that David prays God to destroy evil so that the sinner is liberated from the evil one and becomes a righteous friend walking in the straightway. David asks God to destroy the wickedness of the sinners and to establish the righteous. He believes that wickedness will be finally and utterly overthrown, and God seeks to be reconciled to the sinner, but not to his sin or wickedness. In other words, David does not pray for the destruction of the wicked but for the destruction of the evil within them. He does not pray God to annihilate his enemies but to terminate their enmity so that they become good. Moreover, he prays for the establishment of the righteous. By the redeeming action for our Lord, His crucifixion, His resurrection and ascension, He prevails over the wicked who repent and return back to God or who are ultimately condemned on the Last Day. “It is God Who searches the hearts and reins” [9]. God does not need witnesses on the day of judgment, for He knows the innermost secrets of the heart, feelings, emotions and thoughts. He knows the passions and lusts of the body...all are unveiled and naked before Him and consequently His judgment is righteous. "All the hidden things of darkness He will Himself bring to light" (1 Cor. 4:5). This will be effected through Christ; for He is the Light (Isa. 42:6), as Christ declares Himself to be a lamp, "searching the hearts and reins1" Tertullian On the last day, all evil will come to an end. This will not be achieved now on account of God's long-suffering nature. Thus He grants all a chance to repent and return to Him. The psalmist says, "God is a just Judge, strong and patient, not inflicting vengeance every day" [11]. The psalmist who asks God to vindicate him according to his innocence, knows that he himself together with his enemies are in need of God's long-suffering. If He inflicts vengeance every day nobody will be saved. "For God is a righteous Judge, and strong, and long-suffering, and visits not with wrath every day" [11]. But if we abuse His long-suffering, there will come a time when He will no more be long-suffering even for a little, but will straightaway inflict the penalty2. Here on earth there is the chance to repent, He is long- suffering, and thereby would lead you to repentance. But if you continue in sin, you will after your hardness and impenitent heart treasure up unto yourself wrath3. St. John Chrysostom 1 Against Marcion 5: 7 2 In Cor., Hom. 9: 4. 3 In 2 Tim., Hom. 3. https://coptic-treasures.com/ 9 Thus the Psalmist is aware of God's long-suffering nature which He shows even towards the wicked. Yet we should not be lax for He has prepared a sword and bow to destroy the wicked: the sword to be used to strike at a near distance goal while the bow for long range. "If you do not return, He will polish His sword; He has drawn His bow and made it ready,and in it He has fitted the arrows of death;He has forged His bolts for those who are burning" [12,13]. Indeed, both the bow and sword were used in the death of Saul (1 Sam. 31:3, 4). Both refer to God Himself as His justice is sharp and deadly as a sword, and piercing and violent as war arrows. God has prepared His bow and made it ready to shoot the hardened heart and conscience. By so doing, He threatens and incites the sinner to repentance. For God wishes to use His inflamed arrows to burn sin yet save the sinner. By God's sword, or by His Word, sin is destroyed, and the sinner becomes righteous by the divine grace. St. Augustine states that the bow [12] is the Word of God. He says: This bow apparent in the strength of the New Testament is similar to strings ... this bow has shot forth the disciples like arrows, or has sent forth preachers of the divine word. These arrows have been directed towards those who are aflame. In other words, towards those who would be fired with the love of God when pierced by them. With what arrow was the soul pierced of the one who said: "Bring me into the wine cellar, set me amid perfumes, compass me about with honey, because I am wounded with love," (Song 2:4)? What other arrows could set on fire the man who made up his mind to return to God, who quit his wanderings and begs for help against deceitful tongues while saying: `What shall be given to You, or what shall be added to You against a deceitful tongue? The sharp arrows of the mighty, with coals that lay waste,' (Ps. 120: 3,4). It is as if the Psalmist says: "If you are pierced by these arrows and set on fire by these coals, you will burn by so great a love of the kingdom of heaven as to despise the tongues of all who resist you and would turn you back from your purpose. St. Augustine These two verses [12, 13] might conversely refer to the devil or the threat of being under his power if a person does not repent and relinquish his evil ways. Satan has his bows always ready to capture and bring us down. That explains the psalmist's reason for saying: "He has prepared... the instruments of death" [12], and St. Paul says that the arrows of Satan are fiery (Eph. 6:16). It is as though the wicked person gives Satan the chance to stir his heart with wicked passions and lust. He becomes a prey to the lion who prepares a deep pit for him and accompanies him even into hell. In verse [14], the wicked is likened to a pregnant woman who conceives through unity with sin. She undergoes suffering in the hope of bringing a wholesome child that brings gladness, but conceives "mischief" and "falsehood." "The sinner travails with wrongdoing; He conceives trouble and gives birth to iniquity" [14]. A person who is united with Jesus Christ conceives the fruit of the Spirit: love, joy, peace ... (Gal. 5: 22) and gives birth to truth. But a person who is united with Satan conceives lies, deception, violence and anxiety. https://coptic-treasures.com/ 10 Every man conceives, and no one can exist without conception, but some conceive of Christ while others of the devil. Of those who conceive of the devil, it is said: "He was pregnant with mischief, and brings forth failure" [14]; while of those who conceive through the Holy Spirit it is written, "We conceived and writhed in pain, giving birth to the spirit of your salvation" (cf. Isa. 26:18)1. Fr. Caesarius of Arles The psalmist also likens the wicked one to a man who has dug a pit for his brother but falls in it, as he says: "He has dug a pit and scooped it out, and he will fall into the hole he has made" [15]. Do not then lay open your pool, dig not with vices and crimes lest anyone say: "He has opened a pool and digged it, and is fallen into the pit which he made [15]2. St. Ambrose While the wicked is occupied with preparing the pit, still working at it, he falls in it. David reveals that sin contains in itself its recompense while righteousness, too, contains its own reward. The holy scriptures show that sin is generally considered as having a sequel of self-retribution (lex talionis): "Whoever digs a pit will fall into it; and he who rolls a stone will have it roll back on him" (Prov. 26:27). "Whoever breaks through a wall will be bitten by a serpent"( Eccl. 10:8). "I have recompensed their deeds on their own heads" (Ezek. 22:31). "They have followed vanities, and have become vanities" (Jer. 2:5). To dig a pit is to prepare a trap by opening oneself to mundane affairs, and as though ensnare and delude oneself and others. The sinner digs this pit when he opens his soul to evil suggestions and worldly greed or covetousness. He digs it when, having done so, he goes on to actual deception. St. Augustine Abbot Serenus3 says that devils struggle against men not without effort on their part, in order to secure victory over them. But there is, hurled back upon them, the same confusion which was awaiting us, had we been worsted by them. Accordingly it is said, "His mischief shall return upon his own head" [16], and also: "Let destruction come upon him unawares; and let his net in which he has hidden himself, in that very destruction let him fall" (Ps. 35:8). In other words, the destruction that the evil has over prepared for others is reversed and falls upon him so that he suffers from what he wished others to suffer from. The psalmist concludes by acknowledging God's justice and praising his name, for he is aware of God's work within his life and His power to reverse evil onto the evil one. Accordingly, he says: "I will give thanks to the Lord for His justices; and I will sing praise to the name of the Lord Most High" [17]. 1 Sermon 154: 3. 2 Of the Holy Spirit, 2: 183 3 Cassian: Conf. 7: 21. https://coptic-treasures.com/ 11 This is the first place in the Psalter where we find God called the "Most High." It is used for the first time in (Gen. 14: 18), however, it occurs several times in the Pentateuch, and often in later books. It is found more than twenty times in the Psalter. God is the most high in His glorious elevation of nature, of counsel, and of government. There is none like Him. There is none with Him. There is none beside Him. He is not only in all and through all; but He is above all and over all, God, the most blessed forever1. It is such a wonderful saying: Inasmuch as God has been lifted up, likewise has the devil been debased. St. Jerome Likewise, the psalm concludes with a song of joy and victory as well as praise. Sadness is transferred into joy, and resistance of evil into an experience of God's work within us which instigates our tongue to praise Him. Singing is a sign of joy, whereas repentance for sin is expressed by sadness. St. Augustine David teaches us to praise God and thank Him even in our darkest moments, just as Job did, as well as apostles Paul and Silas while in prison at Philippe. Let us praise the Lord perpetually: let us never cease to give thanks in all things, both by our words; and by our deeds. For this is our sacrifice; this is our oblation; this is the best liturgy, or divine service in accordance to angelical manner. If we continue singing hymns in this way, we shall end our days in purity and attain the promise of the joy to come. St. John Chrysostom 1 Plumer, p. 115-116. * اشترك في الترجمة الدكتور جرجس كامل یوسف ومیرفت یوحنا بطرس https://coptic-treasures.com/ 12 A Prayer Teach me, O Lord, not to repay evil for evil. Rather, quench the glance of evil by the waters of Thy Holy Spirit that grant life ! Grant me courage to despise the roaring lion, For You are shield, the Lion coming from the tribe of Judah! Reign over my inner life as well as within the hearts of all mankind. Lift us up from our failings and raise us with You into heavenly glory. Grant us a share in the comfort of Thy Father's arms, and carry us with You above the clouds! Teach me to thank You continuously by testifying to Your Glory which is in me!
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