1A PRAYER BY A TEMPTED ELDER There is no mention of the name of the author of this psalm; but he is obviously an elder, going through a lot of afflictions, who puts his trust in God, and seeks from Him to remember him in his old age. Although old age did not spare him adversaries to afflict him, yet it did not weaken his worship and his trust in God, his Savior. From its style, it is rather obvious that its author is the prophet David, who uses expressions like: “Incline Your ear”; “My Rock”; “My Fortress”; “My Refuge:”; “Make haste”, etc. Its divisions: 1. A proclamation of his trust in God 1 – 5. 2. His sustenance is praising God; from his birth to his old age 6 – 9. 3. The opposition of the adversaries will never cease 10–11. 4. A cry-out of the heart 12– 14. 5. A praise of conquest 15– 24. The title: In the Septuagint version the title came as: By David – A psalm sung by the Rechabites, sons of Jonadab; and by those who were led into captivity. Commenting on the title, St. Augustine1 says that the sons of Jonadab, in obedience of their father’s command, refrained from drinking wine, building houses, sowing seed, or planting a vineyard; and dwelt all their days in tents (Jeremiah 35: 5-10). For obeying their father’s command, as though it is the command of the Lord their God; because it bears the spirit of a divine commandment, God blessed them, and quoted their position when He rebuked His own people for their disobedience of His divine commandments. 1- HIS PROCLAMATION OF HIS TRUST IN GOD: “In You, O Lord, I put my trust; Let me never be put to shame” (1) This preface (1- 3) came conforming to that of psalm 31: 1- 3. Feeling that afflictions are chasing him in his old age, the psalmist appears before God, to proclaim his faith in Him, his trust in His divine promises; and to confirm that those who trust in Him will never be put to shame. When troubles and afflictions dwell upon man, he finds protection in God alone, to cry out: “Be merciful, O God, be merciful to me! For my soul trusts in You; and in the shadow of Your wings, I will make my refuge, until these calamities have passed by” (Psalm 57: 1). “Preserve me, O God, for in You I put my trust”. (psalm16: 1). “Keep my soul, and deliver me; Let me not be ashamed, for I put my trust in you”. (psalm25: 20). Great is the power of hope in God; an un-conquerable fortress; an un-vulnerable protective wall; an-unceasing military provision; a calm haven; a strong tower; an unopposable weapon; and a mighty power that could find a refuge somewhere unexpected by anyone. By such a mighty power, the unarmed would become armed; the women would be stronger than men; and even the children could be stronger than 1 On Ps. 70 (71). https://coptic-treasures.com/ 3 experienced warriors. No wonder they conquer adversaries, while, actually, they could conquer the world itself Hope in God can change everything1! (St. John Chrysostom) According to St. Augustine, the psalmist here feels the rich grace of God perpetually supporting him. This is the story of the Holy Book, and the story of every man dedicated to God. In all the Holy Books, the grace of God, saving us, deposits itself in us; to deposit our souls in it. That is what this psalm is all about It is the grace meant by the apostle, saying: “For I am the least of the apostles, who am not worthy of being called an apostle, because I persecuted the church of God” (1 Corinthians 15: 9). He says: “but I obtained mercy because I did it ignorantly in unbelief” (1 Timothy 1: 13); to which he adds: “This is a faithful saying and worthy of all acceptance, that Christ Jesus came into the world to save sinners of whom I am chief. However, for this reason I obtained mercy, that in me first Jesus Christ might show all longsuffering, as a pattern to those who are going to believe on Him for everlasting life” (1 Timothy 1: 15, 16). He means to say, that every despairing sinner and oppressor, has the attitude of a gladiator (a captive or slave who was made to fight even to death in the arena to provide fun to spectators in ancient Rome) This grace of God is deposited in us in this psalm as well. Paul has been actually put to shame, yet not forever; For how could he not be put to shame, he to whom is said: “What fruit did you have then in the things of which you are now ashamed?” (Romans 6: 21). What then, can we do, so as not to be forever put to shame? “Look to Him and be radiant, and your faces would not be ashamed” (see Psalm 34: 5). Having been put to shame in Adam; You therefore, should draw yourselves away from Adam, and approach Christ; for then, you would not be put to shame; “In You, O Lord I put my trust; let me never be put to shame” (1 LXX). In myself I am now put to shame; but in You I shall never be2. (St. Augustine) “In Your righteousness, deliver me and rescue me; Incline Your ear to me and save me” (2) In this psalm, the psalmist often repeats the word “Your righteousness” although it is sometimes translated as “Your justice”. The believer’s hope depends upon the righteousness of God; as by His righteousness, He fulfills His divine promises to His believers. “In Your righteousness, deliver me and rescue me” (2 LXX). In Your righteousness, and not in my own. As in my own, I would be like those, about whom is said: “For they being ignorant of God’s righteousness, and seeking to establish their own righteousness, have not submitted to the righteousness of God” (Romans 10: 3). What is my own? I am preceded by my iniquity; and when I become righteous, it is actually Your own righteousness, which, given to me I become righteous. “Incline your ear to me”. That is, as well, a confession of humility; for he who says “Incline your ear to me”, confesses that he is lying down like a sick man at the feet of his physician standing over him3. 1 On Ps. 11. 2 On Ps. 70 (71). 3 On Ps. 70 (71). https://coptic-treasures.com/ 4 (St. Augustine) “Be to me a rock of refuge to which I may resort continually; You have given me commandment to save me. For You are my rock and my fortress” (3) Searching his whole life, the psalmist proclaims his experience with God; for He is truly his Rock, Fortress, and Refuge. “Lord, You have been our dwelling place in all generations” (Psalm 90: 1); “Bow down Your ear to me; deliver me speedily; be my rock of refuge, a fortress of defense to save me” (Psalm 31: 2) “Be to me a rock of refuge” (3). I wish the arrows of the enemy will not reach me. For I am not capable of protecting myself. See, God, Himself will become your place of refuge; He, from whom you used to flee away in fear! Lift me up from the ground, O Lord; I will lean on You to find refuge in a stronghold1. In me, there is still a great human weakness; there is still the early captivity! there is still “a law in the body members warring against the law of my mind, and bringing me into captivity to the law of sin” (Romans 7: 23); “A perishable body still weighs down the soul” (Wisdom 9: 15). However strong is your steadfastness by the grace of God, as long as you still carry this earthen vessel, in which God’s treasure is, you should have fear to a certain extent (2 Corinthian 4: 7)You are, O Lord, my Rock of steadfastness in this world against all temptations2. (St. Augustine) “Deliver me, O my God, out of the hand of the wicked; out of the hand of the unjust and cruel men” (4) In a message of condolence sent by St. Jerome to ‘Eustachium’ after the departure of St. Paula, her mother, he told her that some wicked people wrongly claimed that the pious behavior of her mother was a kind of mental deficiency; In their sight St. Paula was out of her mind, and in need of medical help. I know that when they wrote to her about the serious illness of her children, particularly of ‘Toxotius’, her favorite daughter; she first got very upset, and cried out: “I am so troubled that I cannot speak” (Psalm 77: 4). Then, when she remembered the words of the Savior: “He who loves a son or a daughter more than Me is not worthy of Me” (Matthew 10: 37), she prayed to God, saying: “Lord, preserve those who are appointed to die” (Psalm 79: 11); namely, those who are physically put to death every day. I know that when someone cruel told her that some people claim that she is out of her mind and need mental treatment, because of her flaring zeal in virtue, she only quoted the words of the apostle: “We have been made a spectacle to the world, both to angels and to men” (1 Corinthians 4: 9); “We are fools for Christ’s sake” (1 Corinthians 4: 10) 3. (St. Jerome) The adversary warring against the psalmist is wicked, evil, and unjust. There is no chance of reasoning with him, as he, by nature, finds pleasure in practicing evil, cruelty and violence; There is no way to be saved from his evil other than to take refuge in God; according to the words of David to the prophet Gad: “I am in great distress. Please let us 1 On Ps. 70 (71). 2 On Ps. 70 (71). 3 Letter 108: 19. https://coptic-treasures.com/ 5 fall into the hand of the Lord, for His mercies are great; but do not let me fall into the hand of man” (2 Samuel 24: 14). Unfortunately, man sometimes resorts to the devil, or to one of his hosts, to save him from the devil himself! St. Augustine distinguishes between two kinds of wicked men: one he calls ‘disobedient’, and the other he calls ‘unjust’. The first has got the law, then disobeyed it; and the other did not get the law, and sinned. Beside the enemy within; namely, the law working in the body members, there are as well enemies outside. The wicked are of two kinds: some have got the law, and others have not. All Jews and Christians have got the law. Therefore, generally speaking, the wicked include the two kinds: those who have got the law, then disobeyed it; and those who sin without it. The apostle, talking about both kinds, says: “For as many as have sinned without the law, will also perish without the law; and as many as have sinned in the law, will be judged by the law” (Romans 2: 12). You, who also suffer from both kinds would say to God: “Deliver me, O my God, out of the hand of the wicked” (4); out of the hand of those who disobey the law, and of the unjust1. (St. Augustine) “For you are my hope, O Lord God, You are my trust from my youth” (5) The prophet David’s experience with God, and his hope in Him, is a long experience that goes back to his youth. In his talk as a young man to king Saul, he says: “The Lord who delivered me from the paw of the lion and from the paw of the bear, will deliver me from the hand of this Philistine” (1 Samuel 17: 37). Truly, my hope is in You, O Lord; I will never be put to shame, for “You are my trust from my youth” (5) 2. (St. Augustine) 2- HIS SUSTENANCE HAS BEEN IN PRAISING GOD FROM HIS BIRTH TO HIS OLD AGE: “By You I have been upheld from my birth; You are He who took me out of my mother’s womb. My praise shall be continually of you” (6) God’s care for David does not only go back to his youth, but goes even back to the beginning of his life, from the time he was conceived by his mother in her womb, and when he was delivered. “You are He who took Me out of the womb; You made Me trust when I was on My mother’s breasts. I was cast upon You from birth. From My mother’s womb You have been my God. Be not far from Me, for trouble is near; for there is none to help” (Psalm 22: 9-11). David got in touch with God’s love and mercy even while in his mother’s womb; for some, the womb became their grave; and some died on their exit from their mothers’ womb. We heard of no one who offered a sacrifice of thanksgiving, on account that God has taken care of him while in his mother’s womb, and brought him out safe to the world. But David does not disregard God’s works with him since he was conceived, and 1 On Ps. 70 (71). 2 On Ps. 70 (71). https://coptic-treasures.com/ 6 probably even before that, having been in God’s mind, preparing him for a certain mission. According to St. Augustine, the psalmist started trusting in God since his youth, having armed him against the devil, with faith, love, hope, and all the rest of the divine gifts. God protected him even from the time he was in his mother’s womb. Hasn’t God been your hope since your youth? Hasn’t He so been since your childhood? He has certainly been! “I was cast upon You from my birth”. Now you are moaning! While being weak, you need the help of a physician. How about when you reach the perfect health, and become like the angels of God (Matthew 22: 30)? Will you forget the grace that saved you? 1 (St. Augustine) “My praise shall be continually of You” (6). I praise You because You created me; Because You cared for me while being in my mother’s womb, at my birth, in my childhood, youth, and old age, and even after my departure from this world. That is why my praise shall be continually, and forever in You. You have created me a perpetual praiser. O Son of God; Move my melodies to praise you; that all my senses would exult. Since the beginning, my tongue was prepared to praise You; It would be worthy of punishment if it slothfully cease to praise you! O my Lord. I shall not cease to sing your praise, lest I will be condemned on the Day of Judgment. Man’s tongue is made to praise the Deity; and who does not will be blamed and despised. When the Creator made the mouth, He put in it the voice and the word of praise. Everyone, therefore, who feels the presence of the Creator, should praise the Lord who created him. Man’s mouth has not got the right to utter vain and unbefitting words. When God created the mouth, He made it perfect to praise Him, and not to utter vain words. To the one who ceases to praise Him, the Lord would say: ‘Cry out with your larynx; Raise your voice like a horn’. O my Lord, I am your creation, help me to admire about your works; and allow me to praise You as is befitting of Your creation. Allow my heart to serve you by the thoughts of holiness; for you are fearsome to Your creatures. Sanctify my tongue from all the worldly issues; and make it move to praise You. O my Lord, Here I open my mouth; Fill it by Your praise as You promised; that no vain talk would be uttered by it. Moving towards your talent-filled tunes that screamed, and I thank your praise to the Son of God 2. O my Lord, the mouth, the word, and the tongue, are all Your possessions; Move the mouth to praise You; even though it is unworthy. 1 On Ps. 70 (71). 2 المیمر 1 على الإرشاد ( ا رجع نص بول بیجان والدكتور بهنام سوني). https://coptic-treasures.com/ 7 The mind, the understanding, and the thoughts, are all Your possessions; Help the mind to tell Your story, while looking at You. Both the movements and the thoughts of the soul are Your possessions; Help the soul to recognize and to describe Your beauty. O Word of God who came in a body; give me Your word to talk about Your amazing coming. You came to us, yet You remained in Your Father; You are both up and down; the heaven and the earth are filled by You, O Son of God! Fill my mouth with praise: Open it and fill it; It is not open, because it is slothful. You are He who opens the closed mouths to talk; who could open his mouth without You? You made the donkey talk (Numbers 22: 22-30). Everyone knows that You can easily give utterance even to a beast1. (St. Jacob El-Serougi) “I have become as a wonder to many, but You are my strong refuge” (7) Looking at the psalmist with so many violent afflictions dwelling upon him, one after another, people considered him as strange and weird, different from any other humans; as though God has poured upon him all His wrath. But the psalmist had in his depths God’s comforts strongly working amid the sufferings and tribulations. Some scholars, however, take the Hebrew word translated here as “wonder”, in its good meaning; namely, they look at him in awe and admiration; how could he endure such severe tribulations and go through them in peace! Yet in sermons by St. Augustine, this word came as a kind of “monster’, an animal or plant, distorted, and horribly shaped! Why would they insult me, and look at me as a monster, on account that I believe in what I do not see; while they are content with the things they could see; exult in drinking, licentiousness, greed, riches, blunder, worldly honors, and hypocrisy?! Such things they enjoy; while I walk along a different path, despise and fear the luxuries of this world, and not trust in anything but the promises of God. When they say: “Let us eat and drink, for tomorrow we die” (1 Corinthians 15: 32); I, on the other hand would say: “Yes, let us pray and fast, for tomorrow we die”. Walking steadily along such a narrow and difficult way, “I have become as a wonder to many; but You are my strong refuge”. Be with me, O lord Jesus, and say to me: Do not be afraid to walk this narrow way; for I have already walked it. I am the Way itself (John 14: 6). I shall guide you, and I shall lead you to Me2. (St. Augustine) This is a cry out that came from several men of God. Habakkuk says: “O Lord, how long shall I cry, and You will not hear? Even cry out to You, “violence!”, and You will not save?” (Habakkuk1: 1); and Jeremiah says: “As a fountain wells up with water, so she wells up with her wickedness. Violence and plundering are heard in her. Before me continually are grief and wounds” (Jeremiah 6: 7). “Let my mouth be filled with your praise, and with glory all day” (8) 1 المیمر 1- على الصلاة التي علمها ربنا لتلامیذه: أبانا الذي في السماء لیتقدس اسمك ( ا رجع نص بول بیجان والدكتور بهنام سوني). 2 On Ps. 70 (71). https://coptic-treasures.com/ 8 The denier does not thank God, nor rejoice in His work even in the time of comfort; and if he did thank Him, it does not come from his depths; Whereas in the time of tribulation, he is stirred up inside, and sometimes utters unbefitting words against God. The children of God, on the other hand, will always find joy and gladness of hearts in their praise and thanksgiving to God, even in the time of pitch darkness. They never forget God’s mercies in the past; trust in God’s wisdom in the midst of present anguish, and are always sure that God will save, and glorify them in due time. Their mouths are “filled with His praise, and with glory all day”. St. Jacob El-Serougi believes that God in His love of man has created him an exultant musical being, who shares with the heavenly creatures their joy in Him and their praise to Him; and who practices while on earth the heavenly life that knows nothing but perpetual joy. The psalmist sings: “Rejoice in the Lord, O you righteous! Praise the Lord with the harp; Make melody to Him with an instrument of ten strings. Sing to Him a new song; Play skillfully with a shout of joy” (Psalm 33: 1-3). God created man to praise Him; to play the songs of praise by his body as well as by his soul; by his tongue as well as by his heart; publicly as well as in secret. The righteous praise God by their bodies that they offer a live sacrifice acceptable to God. (Romans 12: 1). St. Augustine says: [I wish no one would thinks about the musical instruments entertainment; as it refers here to inner things, as it is said: “Within me, O Lord, I give You praise]. And St. Jerome says: [Our bodies and souls are our harps, playing together with all their strings in harmony1]. O Lord, I shall not cease praising You, even after my departure. He who lives for and by You will not die; and the silence of death will not be able to mute him. What is “all day”? but ‘without ceasing’? In the time of joy; for You are my comfort! An the time of anguish, for You will put everything in order! Before I was there; for You are the Creator! And as I became here; for You grant health! When I sin, for You are the forgiver! When I return to You; for You are the Helper! And when I persevere; for You grant the crown2! (St. Augustine) “Do not cast me off in the time of old age; Do You forsake me when my strength fails?” (9) Expecting that in his old age to become frail, David seeks from God not to cast him off. Whereas the denier will cast off the one who served him, once he becomes ill with old age, and not able any more to serve him; as did the Amalekite master to his Egyptian servant who said to David: “My master left me behind, because three days ago I fell sick” (1 Samuel 30: 13). In the time of old age, you may say together with the apostle Paul: “When I am weak, then I am strong” (2 Corinthians 12: 10). 1 Homilies on the Psalms, 21. 2 On Ps. 70 (71). https://coptic-treasures.com/ 9 Do not be afraid that you will be cast off when you become weak in the time of Your old age. Why? Was Your Lord not weak on the cross? Did He not appear helpless before the mighty men? Was He not scoffed by those who shook their heads, saying: “If You are the Son of God, come down from the cross” (Matthew 27: 40). Was He forsaken because He became weak; He who chose not to come down from the cross, lest He would seem as showing off His power? To endure their slander? Was it not to teach you to endure the slanders of men; and to be strong by your God? Probably in His person, it was said: “I have become a wonder to many; but You are My strong refuge” 1. (St. Augustine) 3- THE OPPOSITION OF THE ADVERSARIES WILL NEVER CEASE: “For my enemies speak against me; and those who lie in wait for my life take counsel together” (10) Our adversaries are the devil and his hosts who are not preoccupied with the death of our bodies as much as with the perdition of our souls. They dedicate their energies and time to lie in wait, and to counsel together against the children of God. The psalmist cries out, saying: “Many are they who say of me: There is no help for him in God” (Psalm 3: 2). “My enemies speak evil of me: When will he die, and his name perish?” (Psalm 41: 5). Satan did not endure to see the privileges given to man who was created of dust, and yet was chosen to dwell in paradise. Although man, in the sight of Satan, was a lower creation, yet he had hope in the eternal life; while he, who was of a more exalted nature, fell, and became a part of the lower existence2. (St. Ambrose) We were envied by the evil spirits once they knew that we are trying to recognize our shame and disgrace; to find a way to escape from their evil works; and that we have not only rejected their evil counsel that they plant in us, but many of us scoff their tricks. The devils know for sure that their Creator has condemned them to death, and has prepared for them to inherit hell because of their wickedness3. (St. Anthony the Great) There is actually a conflict between virtue and the envy of the devil: the former endures everything, for man to live un-submitted to evil. And holds fast to goodness, even when man suffers troubles; whereas the later works hard to facilitate the way of iniquity4. (St. Gregory the Nezianzen) “Saying: God has forsaken him; Pursue and take him, for is none to deliver him” (11) The wicked rejoice when they assume that God has forsaken someone; as they find the chance to attack and captivate him with ease. 1 On Ps. 70 (71). 2 Paradise, 12. 3 الرسالة السادسة. 4 On The Great Athanasius, 18. https://coptic-treasures.com/ 10 This could be said about Christ, for He who, by the great power of the Deity, being equal to the Father, has brought the dead up to life; In an instant, became, as though weak and helpless in the hands of the enemies. On the cross He said what they were thinking of Him: “Why have You forsaken Me?” (Matthew 27: 46). How could those people, in their evil, assume that I am forsaken?! “For had they known, they would not have crucified the Lord of glory” (1 Corinthians 2: 8); they would have not persecuted and arrested Him! I wish, O brethren, we take this more as concerning the members of Christ; and recognize our voice in these words; As He (Christ) uttered them in our persons, and not concerning His power and His majesty, He uttered them in what He became because of us, and not according to what He is, as the Mighty Creator1! (St. Augustine) 4- A CRY-OUT OF THE HEART: “O God, do not be far from me; O my God, make haste to help me!” (12) Man often feeling in his affliction, that God has forsaken him, cries out to Him to hasten to help him. This cry out came in Psalms 22: 11, 19; 35: 22; 38; 21, 22; 70: 1). God is not at all far from us; but “He is near to those who have a broken heart” (Psalm 34: 18). 2. (St. Augustine) Grace has an eternal home, for which she cares as a loving mother, and would never forsake, for a mother could never forsake her child. As a child thinks that there is no other woman in the world but she who suckles him, So the soul that loves God thinks of Him. Wherever there is a true Christian, he dwells in God; and God dwells in him3. Grace, becoming a mother for the earth, supplicates to the Lord, saying: Enough of this folly of the earth; go down and rescue it from vanity that supplication came before the divine majesty, which sent the merciful Physician to the sick4. Grace the mother of mercies -- established the world, and continues to carry it; for if she forsakes it, it would fall. A hen that stretches its wings over its chicks to protect them; portrays a likeness of how the Deity stretches His mercies over His creatures to protect them5. As an infant is in need of his mother to sustain him; a creature is in need of the Creator to sustain him. If the mother forsakes her infant to whom she gave birth; It would be better for him not to be born by her. And if the Lord forsakes the world He created; it would be better for it not to exist altogether. 1 On Ps. 70 (71). 2 On Ps. 70 (71). 3 رسالته إلى نشریاهب المتوحد. .120- 4 ا رجع الدكتور الأب بهنام سُوني: الإنسان في تعلیم ما یعقوب السروجي الملفانن 1995 ، ص 119 . 5 ا رجع الدكتور الأب بهنام سُوني: الإنسان في تعلیم ما یعقوب السروجي الملفانن 1995 ، ص 120 https://coptic-treasures.com/ 11 Even if a mother would forget her infant; “God is not unjust to forget His work” (Hebrew 6: 10) 1. (St. Jacob El-Serougi) “Let them be confounded and consumed who are adversaries of my life; Let them be covered with reproach and dishonor who seek my hurt” (13): What does it mean: who are adversaries of my life? Litigants as if they were in a battle. It is said they are adversaries those who are challenging to engage in battle. So if it's to warn of who adversaries our souls What does it mean: “who are adversaries of our life”? Means to make us to resist God. We even evil that we have; God is not an eagle... All the people who deal with them To make worried in your grief and your experiences That is the goal of all those who disturb you by sorrows and temptations; they intend to provoke you to be so discontent with God because of what you suffer, to utter from your mouth such words as: “What is this? What have I done to deserve it?” Now, do you mean to say that you are righteous, have done no evil; and God is unjust2?! (St. Augustine) “But I will hope continually, and will praise You yet more and more” (14) Whenever a creature – whether a human or an angel – praise God and thank Him for His goodness, he would see God’s mercies as though new, and was not seen before. He, who praises God, would always remain filled with hope, joy, and exultation, and would never get bored of praising God. He would perpetually enjoy new experiences in his relationship with God, the, merciful, loving, and compassionate. God’s love, being indescribable, and His mercies uncountable, He will forever remain an inexhaustible spring of praise and exultation, According to St. Augustine, God is glorified and praised for all His works; Yet it is befitting of the believer to add to this, his anticipation of our resurrection from the dead by the Lord Christ, as the greatest of works that gives glory to God; and as a great subject of praise. If everything is praising Him, Is there anything you may add? God is praised in all His good works: in all His creation; in His ordination of times, systems of seasons, raising up heavens, giving fruition to earth, nature of the seas, exaltation of the creation everywhere, and things concerning human beings themselves: in delivering the law; in the salvation of His people from the bondage of the Egyptians; and in all the rest of His amazing works. Yet, He is still not praised in the resurrection of the bodies for the eternal life. We should, therefore add this praise for the resurrection of our Lord Jesus Christ; to become above any past praise. That is what is befitting of us to perceive here3! (St. Augustine) He will come, and all creation will tremble before His coming; His sign will shine, and all tribes will tremble before it. 1 المیمر 27 ( ا رجع نص بول بیجان والدكتور بهنام سوني). 2 On Ps. 70 (71). 3 On Ps. 70 (71). https://coptic-treasures.com/ 12 He will begin His walk; and those awake will fly forth to him; Tens of thousands will run up toward Him. The ends of earth will tremble before His hosts that hasten to throw live coals, and great lightening. He will come to do justice; and the entire world will clearly see His great zeal. The righteous will fly up to encounter the King who moved from His place of dwelling, to be together with Him as He promised. There, the multitudes of Simon will encounter those of Gabriel, who will be accompanied by his chosen, and by his angels. The thousands with Paul will sing together with the tens of thousands with Michael, the songs of praise by their trumpets. The messengers of light will come together with the honorable chairs, to give glory to the divine Judge in great celebration. The creation will thunder with praise before the Son of the King, who comes to uprightly judge the living and the dead1. (St. Jacob El-Serougi) 5- THE PRAISE OF CONQUEST: “My mouth shall tell of Your righteousness and Your salvation all the day, for I do not know their measure” (15) Here he brings righteousness together with salvation; as the salvation which we enjoy is the fruit of God’s righteousness and faithfulness in fulfilling His divine promises to us. As far as we are concerned, our salvation is the practical interpretation of God’s unperceivable righteousness; according to the words of God in Isaiah: “Am I not the Lord? And there is no other God besides Me, a Just God and a Savior; there is none besides Me” (Isaiah 45: 21). The believer, having no knowledge of the numbers of God’s works, filled with love, mercy, and salvation, will remain unceasingly and perpetually praising God. I should add to my praise for You, that even if I am righteous, my righteousness is nothing but Your righteousness in me, and not my own; as “You justify the ungodly” (Romans 4: 5). “Your salvation all the day”; What is “Your salvation?” I wish no one would assume that he could save himself, as “Salvation belongs to the Lord” (Psalm 3: 8). No one could save himself by himself; “For vain is the help of man” (Psalm 60: 11). “Your salvation all day”; all the time: in case of a tribulation, preach the salvation of the Lord; and in case of comfort, preach the salvation of the Lord. Do not preach in the time of comfort, and loose your peace in the time of affliction; lest the saying “all the day” would not be true; All day long, day and night, praise God; namely in comfort (as in the day), as well as in affliction (as in the night) 2. (St. Augustine) O Lord, both the righteous and the wicked give you thank for Your love; which the world know as great and limitless. O Lord, the righteous give you thanks by their behavior and their virtuous works. 1 المیمر 8، على رجوع آدم، قبطي، المیمر 72 على خلقة آدم وحیاة الموتى ( ا رجع نص بول بیجان والدكتور بهنام سوني). 2 On Ps. 70 (71). https://coptic-treasures.com/ 13 By the blood flowing from their necks, the martyrs give You thanks; and all those persecuted by their diverse sufferings. Let the prophets praise your name by the beauty of their inspirations; and the apostles and the martyrs by their slain bodies. Let the scholars give you thanks by the sacrifices of their thoughts filled with peace; and all the priests by their holy attires. O Lord, let all the peoples in the four corners of the world, praise You with their palms. The sea with its waves; the land with its valleys; the depths with their creatures; the firmament with its light; and the earth with its inhabitants; Let them all praise you. The earth with those awake; the wind with its blowing; the clouds with their lightening; the thunder with its roar; the mouths with their words; and the mind with its marveling; Let them all praise You. The thoughts with love; the cherubim with awe; the seraphim with holiness; the fire with its power; the wind with its strength; Let them all praise you. The scattered, whom You gathered together; the fallen, whom You set up; the broken, whom You mended; the slaves, whom You liberated; the cast-away, whom You brought back; and the lowly, whom You exalted, Let them all praise You. The ill, whom You visited; the sick, whom You healed; the robbed, whom You rescued; the labored and heavy-laden, to whom You gave rest; the offended, whom You reconciled; and the defiled, whom You purified; Let them all praise You. The captives, whom You brought back; the imprisoned, whom You set free; and the dead, to whom You gave life; they all give You thanks, but cannot fulfill Your due; They all praise You1. (St. Jacob El-Serougi) “I will go in the strength of the Lord God; I will make mention of Your righteousness, of Yours only” (16) Where will David go to encounter the Lord God, the mighty in His works of mercy? The tabernacle of meeting had indeed a special place in David’s heart and mind, that he desired to dwell in the house of the Lord all the days of his life (Psalm 27: 4); where he felt like being in his own father’s house! And when he was expelled from his place of residence, and it became impossible for him to go to the house of the Lord; that could not deny him being in the bosom of his Mighty Father. He was perpetually preoccupied with the Lord’s righteousness, wisdom, mercy, and fulfillment of His promises; his whole being was absorbed in God. “I will go in the strength of the Lord God” (16). Not in my own strength, but in that of the Lord God. They are glorified in their strength of the letter; but as “the letter kills, but the Spirit gives life” (2 Corinthians 3: 6), I do not know the letter, but “will go in the strength of the Lord God”. “I will make mention of your righteousness, of Yours only” (16). I wonder why did he add the word “only”; Was it not enough to say “I will make mention of Your righteousness”? He means to say: I shall not make mention of my own righteousness; “What do (I) have that (I) did not receive?” (1 Corinthians 4: 7). Only your righteousness 1المیمر 63 ، على محبة الله للبشر وعلى محبة الأب ا رر ( ا رجع نص بول بیجان والدكتور بهنام سوني). https://coptic-treasures.com/ 14 gives me salvation. As my own alone, are nothing but sins. I wish I do not feel glorified in my strength; I wish I do not remain in the letter; I wish I despise the letter1. (St. Augustine) “O God, You have taught me from my youth; and to this day I declare Your wondrous works” (17) The men of God always feel that the Lord is their true Teacher, who open up their eyes to see the wondrous works of His love; in particular toward mankind; “All your children shall be taught by the Lord” (Isaiah 54: 13). What did the Lord teach David from his youth? Joy in His works, wisdom, and the ordinance of salvation. What will You teach me? “To make mention of Your righteousness; Yours only”. When I think about my past life, I realize how much I am indebted; and what I received instead of paying back. I am indebted for the punishment, that was paid by the Grace. I am indebted for the Hades, while I have been granted the eternal life. “O God, You have taught me from my youth”. Since the beginning of my faith by which You renewed me, You taught me that nothing surpass it; Hence, I should proclaim that all my debts, You have paid back yourself. From what would man return to God, but from iniquity? And from what is man saved, but from captivity? But, who can claim that he was unjustly captivated; if he forsook God, his Leader, and followed the destructor? It is God who should be our Leader; “The Leader gave a commandment; while the destructor gave deception” (Genesis 2: 17; 3: 5). Where were your ears, between the commandment and the deception? Was Satan better than God? Was the deceiver better than Your Creator? From the time I returned to You, O my Creator, and You renewed him whom You created, I have been taught that it was not because of my worthiness, but Your grace has dwelt upon me for free, to “make mention of Your righteousness; Yours only” 2. (St. Augustine) As God reveals His wondrous love for His servant, the depths of the later flow with praise and thanksgiving; and his tongue testifies to His wonders; “I will praise You, O my Lord with my whole heart; I will tell of all Your marvelous works” (Psalms 9: 1); “That I may proclaim with the voice of thanksgiving, and tell of all Your wondrous works” (Psalm 26: 7); “Many, O lord my God, are Your wondrous works which You have done; and Your thoughts which are toward us” (Psalm 40: 5). “Now also when I am old and gray-headed, O God, do not forsake me, until I declare Your might to all generations to come” (18) The prophet David in his old age and gray-head, does not lean upon his long experience, nor upon his wisdom, popularity, material possibilities, or temporal authority; but he remains leaning upon the chest of God, and asks Him not to forsake him. You have taught me about Your grace from my youth; and up till now, I declare Your wondrous works; for You are with me lest I die; O You who came that I rise up; “Now also when I am old and gray-headed”; namely until my last breath. If You are not 1 On Ps. 70 (71). 2 On Ps. 70 (71). https://coptic-treasures.com/ 15 with me, I would have no worthiness in me, I wish Your grace would stay with me forever. “Do not forsake me, until I declare Your might to all generations to come” (18). God’s Might is Christ; Do not let them rejoice; those who say: [Christianity will only be for some time]. Let there be someone “to declare Your might to all generations to come” (18)’ namely, to the end of the world; as once it is the end of the world, there would be no generation to come1. (St. Augustine) Also Your righteousness, O lord, is very high; You who have done great things; O God, who is like You?” (19) The righteousness of God here, includes His faithfulness in fulfilling His divine promises; and in particular the coming down of Emanuel to us; to carry what is ours, and for us to carry what is His. He came to present Himself to us to acquire, to enjoy the Grantor of the spiritual gifts, of the true riches, of the peace and reconciliation with heaven; and of the love for our brethren. We became clothed in Him to cover up our inner nakedness; Acquiring Him turned our dryness into fruition, and our bitterness into sweetness. He descended to us as a heavenly Teacher, to kindle our hearts with the heavenlies, and to set us free of the love of the temporal. For our sake He dove like a swimmer into the depths of Hades, to liberate us from the dark prison, and to bring us forth to His lighted kingdom. He received death on the cross, so that by His death, he put death to death. I wish I can say to every generation to come: You come from captivity, and belong to the new Adam, the Grantor of freedom; to tell every generation to come, that my strength is not my own, nor is my righteousness; but it is “Your righteousness, O God, is very high, You who have done great things” (19) “Your strength and righteousness”; To what extent? Is it to the flesh and blood? No, but even to up high, O God, who have done great things; to heaven, where there are angels, thrones, authorities, principalities, and hosts. They are indebted to You for the way they are. They are indebted to You for the life they have. They are indebted to You for the righteousness they live in. They are indebted to You for the blessings they enjoy. Do not think that man alone belongs to God’s grace. What was the angel before he was created? And how would he be if forsaken by Him who has created him2? (St. Augustine) You are sent by Your Father to lift men up from the trash of the garbage. The divine mercies mixed You with men who were in perdition; and through mixing with them, you brought them back. You became one of us; and here You are with us, in our midst. You are Emanuel who came to liberate His Father’s slaves, O You the beloved Son! Here You are with us, O our God; Emanuel, according to the holy Scripture! For our sake He became poor; and by His mercies He made us rich. 1 On Ps. 70 (71). 2 On Ps. 70 (71). https://coptic-treasures.com/ 16 He became the Son of Man; and made us the children of God. He brought us up from the lowliness of slavery to the level of beloved children of God (2 Corinthians 8: 9; John 15: 15). He died by His own free will, and delivered us to life that will never die, so that death would no more have authority over us. He lighted the world that was dark. He paved the way of life for men, to head to His glorified Father1. (St. Jacob El-Serougi) “O God, who is like You?” The deception of Satan for Adam and Eve, on the tongue of the serpent, was that they would become like God; Whereas the psalmist, looking at the grace of God, whether concerning man or the heavenly hosts, says: “O God, who is like You?” Through their disobedience, our early parents lost their likeness to God; And through grace, man will resume his enjoyment of God’s image and His likeness; the way Adam has been before his fall. “O God, who is like You?” No one in the pit; no one in Hades; no one in heaven; For all of them You have created…. Why would the creature rebel against his Creator?! “O God, who is like You?” As for me, says the miserable Adam in everyone of us, through my will gone astray, I intended to be like You. But look at how I ended up! From captivity I cry out to You I, who has been like a good king, became a captive under the deceiver! I cry out to You, for from You I have fallen. I have fallen when I sought to be like You. Through my evil vanity and wicked haughtiness, I was condemned to death, and withdrawn from the way of righteousness. I broke the commandment; I took away from myself the yoke of self-control; I was puffed up by a spirit of arrogance! I intended to be like You, and ended up to be like a lowly beast! Where am I now? As a captive, I cry out: “O God, who is like You?” I was indeed like You when I was under Your authority, and under Your commandment. But “Man, not abiding in honor, became like beasts that perish” (Psalm 49: 12). Now I cry out: “O God, who is like You? 2” (St. Augustine) He is the way along which man walks to behold the Father; He is the Gate of life; Whoever goes through it, will overcome death (John 14: 6; John 10: 9). He is the Physician, from whom will come all help to the sick. He is the Fountain, from whom life will flow upon those around Him. By Him all devils are driven away from men; By Him the soul is purified and enlightened; By Him the multitude of the world’s sins are slain. By the strength of His preaching the tax collectors were justified; and By His forgiveness the sinners have become perfect. By His might He bears the burden of the world; On Him all creatures lean, and by Him they exist. He is the Sun of Righteousness; and the great light.( malachi4: 2). 1 الرسالة السابعة ( ا رجع نص بول بیجان والدكتور بهنام سوني). 2 On Ps. 70 (71). https://coptic-treasures.com/ 17 He is the rich, Son of the Rich; who makes everyone rich; He is the strength for all the weak (2 Corinthians 8: 9; Ephesians 2: 4). Blessed is He who came down to visit the world1. (St. Jacob El-Serougi) “You, who have shown me great and severe troubles, shall revive me again, and bring me up from the depths of the earth” (20) The divine hand that with wisdom allowed for the affliction, with the same wisdom and love, will bring us up, rescue us, and revive us. “You, who have shown me great and severe troubles” (20) with worthiness, O you arrogant servant! For you foolishly intended to be like God who created you in His image (Genesis 1: 27). Did you think that it would be good for you to withdraw from that goodness? If He is God, on the highest level of goodness; good in, and by Himself, and not through outer source; by withdrawing from Him, how would you be, but evil?! If He is our blessedness, what would be left for the one who withdraws from Him, but misery?! Now, come back after your misery, and cry out: “O God, Who is like You? You, who have shown me great and severe troubles”. But you should know that those troubles are intended to chasten and reform, and not to forsake. Finally, with his thanksgiving, he says: “You have revived me again, and brought me up again from the depths of the earth” (20) You brought me up again from the depths of sin2. (St. Augustine) When the Most High (God) sees iniquity, and keep silent, do not assume that He is not zealous or an avenger! And when He severely chastens, do not assume that He is overwhelmed by anger, and is moved to punish the iniquity He saw. He is the same in His chastisement, as well as in His longsuffering; He never changes3. (St. Jacob El-Serougi) “You shall increase my greatness, and comfort me on every side” (21) David anticipates, not only sure salvation, but blessings, glories, and comforts more than he asks for, and beyond what he seeks. The Lord brought us back from the depths of the earth, and even from the graves, when He resurrected and presented to us the resurrected life, and granted us to seek what is high above. By that He granted us the true and heavenly comforts, and the fellowship of glories. With some details, St. Augustine, commenting on the word “again” that came twice in verse 20, says that what the psalmist got is a reflection of what happened with the Lord Christ, who is risen to raise us up together with Him; and ascended to let us ascend together with Him4. 30 ) ( ا رجع نص بول بیجان والدكتور بهنام سوني). - 28 ؛ مر 24 :7 - 1المیمر 17 ، على الكنعانیة (مت 21 :15 2 On Ps. 70 (71). 3المیمر 1 ( ا رجع نص بول بیجان والدكتور بهنام سوني). 4 On Ps. 70 (71). https://coptic-treasures.com/ 18 We back from the depths of the earth by our faith, The one who came before us stood up from the depths of the earth Here you hear the "back", then "return", because Christ goes before us, and others beg (to attain)1 (St. Augustine) “I will praise You with the harp for Your faithfulness, O my God! I will sing praise to You with the lyre, O Holy One of Israel” (22) The psalmist praises God, not only for the works of His love toward him, but also for the sake of all His amazing divine features. He praises Him for His faithfulness, and for being the Holy One of Israel. The true believer will not fear the divine faithfulness, and will not get disturbed because God is Holy; But he will find in the divine faithfulness a fountain to help him recognize, experience, and enjoy the taste of faithfulness; And, in the divine holiness, he will find, not horror because of his sins, and the defilement of his heart, but will find a free source, and an exalted grace, to enjoy the fellowship with the Holy One, so that sin would dissolve and escape, for it finds no place for itself in his heart, mind, or feelings. The psalmist, according to St. Augustine, sings with the harp, as well as with the lyre; namely with the spirit, as well as with the body2. Humans are created to praise often, increasing it every day. The shining sun does not shine for itself; but to give light to humans. For their sake, the celestial bodies are set in heaven; and for their sake they cause day and night to follow one another. For their sake there are the discernment, the knowledge, the word, and the voice; in order to give praise to the most High in due time. The mouth of man is well formed as though to praise the Lord; and therefore who is slothful to praise is a denier of God’s favor. For this purpose you have the mouth by which to praise, to give thanks, to exult, and to bless. Therefore, praise, for you have the word; and exult, for you have the voice full of melodies. Give thanks, for you have the mind and the discernment; Bless, for you have become an uttering, not a silent vessel. Having been nothing before; the divine mercies made something great out of you; So now, give thanks in abundance; Why are you still silent? Getting inside yourself and looking at your person within, you will find all the wonders of the mighty creation3. (St. Jacob El-Serougi) “My lips shall greatly rejoice when I sing to You, and my soul which You have redeemed” (23) Praise causes joy to flow over the whole being of man, over his soul as well as over his body. According to St. Augustine, the lips sometimes express what is inside man, and sometimes what is outside. He may smile, yet his smile does not reveal an inner peace, nor a rejoicing soul. Here, the psalmist confirms that his joy springs from inside, 1 On Ps. 70 (71). 2 On Ps. 70 (71). 3المیمر 96 على قطع أ رس یوحنا المعمدان ( ا رجع نص بول بیجان والدكتور بهنام سوني). https://coptic-treasures.com/ 19 as well as outside himself; his lips smile, so does his soul; and his tongue praises all the day long. It is befitting of the true believer to have his soul exult while praising God; and his body should also partake of his inner gladness. “My tongue also shall talk of Your righteousness all the day long; for they are confounded, for they are brought to shame, who seek my hurt” (24) The psalmist, being sure that he will enjoy conquest, sings while still going through temptation; for he is sure that God will grant it to him. The tongue of the body “shall talk of Your righteousness all the day long” (24); namely, forever without ceasing. That will happen at the end of time, with the resurrection of the body, and its transformation to an angelic stature1. (St. Augustine) 1 On Ps. 70 (71). https://coptic-treasures.com/ 20 AN INSPIRATION FROM PSALM 71 YOU ARE MY REFUGE SINCE I WAS STILL IN MY MOTHER’S WOMB Before I come to know You, while still in my mother’s womb; You were for me the refuge and support. Before I come to this world, I was in Your mind, the object of Your love. As a son of Yours, You prepared a mission for me, And presented to me Your care as my refuge. I passed through my childhood, and youth; And here I am in my old age; I cry out to You: Do not forsake me; for no one will support me, but You. I have no righteousness to lean upon; Your righteousness is my support. Your love is the secret of my salvation. You are my Rock, and the Stronghold of my life. You are aware of the multitude of my enemies; You know their evils and oppression; How they find pleasure in violence; And how their law is oppression itself; But You alone are my hope and salvation. You are my praise and strength; You are my joy and gladness; By You, my depths exult all the day long; The day will never preoccupy me away from You; And the night will never draw me away from rejoicing in You. Both day and night motivate me to praise You; In the daylight I exult in Your light; And amid the darkness of the night, I resort to You; as You are the Light of the world. When I become frail with age; Even my closest relative will forsake me; But You alone will be my refuge. The devil and his hosts will never cease to oppose me; They will never find rest until they destroy my soul; Hasten to come to my aid, O my God; Fill my whole life by Yourself; You are my conquest and praise. What does the enemy intend to do? Except to take Your image away from me; He will not stop provoking me; Until I make a god of myself; And until I think of myself as a righteous man; https://coptic-treasures.com/ 21 Bring me back to You, to enjoy Your righteousness; For I have nothing of my own; Every goodness is a gift from You. You sanctify my spirit and body. To praise You with my body as though with a harp; And with my spirit as though with a lyre; My whole being rejoices in You; Testifies to Your righteousness, O the amazing Holy One!
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