THE PROSPERITY OF THE WICKED We often stand perplexed, together with Asaph, when we see how the wicked are prosperous and rich, how they live in abundance and happiness (2-12); while the righteous suffer from troubles, temptations, and afflictions (13-14). We begin to wonder: Where is the divine justice?! The same problem is shown in psalms 37 and 49; but is more prominent in the present psalm (73). The righteous Job and the prophet Jeremiah, as well, encountered the same problem. The key of the psalm: The word “heart” came six times in this psalm. The condition of the heart reveals whether a person lives in the truth, and has an experience of life with the righteousness and goodness of God; or he is far off from the divine Truth. Its divisions: 1- Why God makes the way of the wicked prosperous?. 1 -3 2- The prosperity of the wicked 4 - 14 3- The solution of the problem 15 - 20 4- The victory of faith 21 – 26 The title: Asaph: According to what came in 2 Chronicles 23: 2-5, David divided the 38,000 Levites into four divisions (24,000 6000 4000 4000); The last division of 4000 Levites, were assigned to the musical side of worship; out of whom a selected group of 288 singers were divided into 24 bands under leaders of praise, like Asaph and Gershon. Asaph was a cymbal player; and from 1 Chronicles 16: 5, we understand that he was a chief of the holy music. Beside being a music player, he was a writer of psalms, and a prophet; and according to some fathers and scholars, the psalms referred to Asaph and other musicians were actually written by the prophet David, then presented to them to turn them into melodies for singing. According to St. Augustine, the word ‘ASaph’ means (a congregation), not necessarily the Jewish congregation that condemned the Lord Jesus to death; as out of them came “the sons of rams“, namely, apostles, like Paul, Peter, James, John, Andrew, and Bartholomew, and others, on whose minds, such bitter thoughts, which came in this psalm, concerning the prosperity of the wicked, sometimes passed; but soon discovered the divine truth. Some say that all the psalms were written by David; although the names of Asaph and the other chief singers came in the titles of some of them, because they turned them into melodies for singing. (Father Onesimus of Jerusalem) 1- WHY DOES GOD MAKE THE WAY OF THE WICKED PROSPEROUS? As we have already said, the psalmist stood perplexed; Although not doubting God’s goodness, righteousness, and justice, yet he could not interpret the problem of evil, https://coptic-treasures.com/ 60 when he sees how he the boastful and the proud are in great prosperity. He was probably fearful that his steps might slip away from the truth; drawn astray by the prosperity of the wicked; or led to doubt the justice of the Almighty God, or to assume that his worship of God and his obedience of His commandments were in vain! Now, let us approach the prayers we found in the psalms; In several texts, particularly in psalm 39, David consistently confirmed that the so called goods of this world are all vain; that every living man, although he walks in the image of God, yet he, in vain, is troubled, “at his best is vapor; walks like a shadow; heaps up riches, and does not know who will gather them” (Psalm 39: 5, 6). And in another psalm he says: “Lord, how long will the wicked, how long will the wicked triumph?” (Psalm 94: 3). They may have here the shadow of glory; but once they depart from life, they will not enjoy the benefit of redemption. And he adds to this group psalm 73 in which, under the title of “A psalm of Asaph”, David proclaims that, at first he has almost fallen into this line of thought; was overcome by not a few doubts; when he saw how the wicked were prosperous and in abundance; while he, who “cleansed his heart” (13), or (justified his heart) was under sufferings. At first he was much dismayed, but was eventually enlightened by the strikes of the Lord, and got to learn the way of him who truly submits to the gift of the knowledge of God1. Nowhere could we find that the righteous Asaph happened to be disturbed by any kind of anguish, whereas David has actually endured a multitude of intense troubles. Based on his own experience, therefore, he gave the psalm its title; not as though it is ‘about’ the righteous Asaph, but ‘for the sake’ of the righteous Asaph; which is more revealed in the Greek version of these psalms, in which David is obviously shown as their author; and then given to Asaph and others to sing. Similarly, it is written in the same title: “The prayers of David the son of Jesse are ended” (Psalm 72: 20)! How could they be, when, after reading the following ten psalms, the titles of almost all the rest are shown as “A prayer of David2”?! (St. Ambrose) “Truly God is good to Israel; to such as are pure in heart” (1) Before proclaiming the bitterness of his soul through which he sometimes goes, when he sees how the wicked, who oppose God and His believers are prosperous, and enjoy authority; he confirms that he trusts in God’s goodness, righteousness, and justice. The true believer would not cease to praise and glorify God, even though things around him may look somewhat confusing! “How good is God of Israel”, but to whom? “to such as are pure in heart” (1)…. And in another psalm he says: “With the merciful, You will show Yourself merciful; with a blameless man, You will show Yourself blameless; with the pure, You will show Yourself pure; and with the devious, You will show Yourself devious” (Psalm 18: 25). God could never be, in any way, devious; far from it! As He is, who He is! But, while the sun may seem lovely and mild to him whose eyes are well and sound, they may seem like vicious and painful arrows to the one with weak and sick eyes! Although it is the same sun, It would revive the former, and harm the later; It is man who is 1 Prayer of David 3: 1: 1. 2 Prayer of David 3: 1: 2. https://coptic-treasures.com/ 61 different in the two cases. What seems as punishment for one, may be the source of joy to another1! (St. Augustine) “Truly God is good to Israel; to such as are pure in heart” (1). From the beginning of this psalm, the growth of the virtuous (ethical) perfection) is obvious. Nobody can indeed say that God is good, except him who knows what ‘good’ is; not based upon his own success, nor upon the size of his wealth; but upon the depth of the heavenly secrets, and the exaltation of God’s works; which are estimated, not through the appearances of the present things, but through the benefits of the things which are to come (in the future). God is, therefore, always good to the righteous. Even if this righteous endures physical sufferings and bitter punishment, he will always say together with ‘Job’: “Shall we indeed accept good from God, and shall we not accept diversity?” (Job 2: 10 LXX); he will rather exult because he is chastised here in this life, to find comfort in the one to come. He perceives that he who gets the good in this life, has already got his reward (Matthew 6: 2); And that he who has not strived or been tempted by a multiple-sided adversity, would not be able to hope for a reward to come. But, on the other hand, he who strives and struggles, would exult in this world, for having the chance to pay the penalty of his sins here; or for knowing that there is an abundant grace waiting for him from the Lord. If he happens to suffer unjustly for the sake of Christ’s name, or of any good works, It is written: “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. For to this you were called, because Christ also suffered for us, leaving us an example, that you should follow His steps: who committed no sin, nor was guile found in His mouth, who when He was reviled, did not revile in return; when He suffered, He did not threaten” (1 Peter 2: 20-22). So it is with the righteous; even when he is in the depth of affliction, he would remain righteous; as he justifies God and repent, confess that his sufferings are less than his sins; and pledge to stay always wise; for the true and perfect wisdom is not robbed by the suffering of pain and anguish; nor loses its nature, for it casts fear away through its zealous and loving intention (compare Job 4: 18). The same way the wise knows that “the sufferings of the present time are not worthy to be compared with the glory which shall be revealed in us” (Romans 8: 18). God therefore, for him who knows the time of harvest, is always good; and as a good farmer, he plows his field by the plow of strict and firm abstinence from lusts; purifies his field here by the sickle of virtues that cuts off iniquities; and manures it here by his humility and the contrition of his soul, even to the ground; for he knows that God “raises the poor out of the dust, and lifts the needy out of the trash heap” (Psalm 113: 7). Indeed, if the apostle Paul did not count the world as “rubbish, or dung”, he would not be able to gain Christ (Philippians 3: 8). For such a man, who watches his crop here, to be able to store it there without any worry, God is always good; because he always anticipate what is good from God. Let us meditate in another point: “Truly God is good to Israel, to such as poor in heart” (1). Is God not good to everyone? He is indeed; being the Savior of all men, 1 On Ps. 73. https://coptic-treasures.com/ 62 particularly of believers; “For the Son of Man has come to seek and to save that which was lost” (Luke 19: 10). He truly “came to take away the sin of the world” (John 1: 29), and to heal our wounds; Yet, because not everyone seeks treatment, and there are many who avoid it, that is why Christ heals those who wish to be healed, and do not reject it. Those who seek treatment will restore their good heath; whereas those who resist the effort of the physician, and do not seek it, would not enjoy its benefit! The Physician is, therefore, good for those to whom He restored their health. God is good to those whom He forgives their sins; But, if somebody has an incurable sin, in his spirit; how could he say that the divine Physician is good, when he avoids Him? That is why, the apostle truly explained that “God desires all men to be saved, and to come to the knowledge of the truth” (1 Timothy 2: 4); Namely, He is good to all men. Yet, God’s personal grace, is more available to all the believers who get the benefit of His good will. But when the psalmist also says: “Truly God is good to Israel; to such as pure in heart” (1); he expresses the feelings of those who do not know how to enjoy what is God’s; except that He is good toward everything; and in everyone1. (St. Ambrose) The psalmist probably means here that God is good to His church (the new Israel), whose members are supposed to be pure in heart. God Is good and loving to all men, and in particular to those who are pure in heart. “But as for me, my feet had almost stumbled; my steps had nearly slipped” (2) If the psalmist justifies himself, showing that he believes in the goodness of God, and sees Him good, yet he remains cautious, lest his feet may stumble from the uprightness and the purity of heart, and may come to doubt the goodness of God; “Let him who thinks he stands take heed lest he falls” (1 Corinthians 10: 12). by the feet and steps is meant the thoughts; which is a nice analogy, as like when the feet and the steps slide over a slippery way, so it is with the thoughts, that, during the rough times, could slip to what is unbefitting. (Father Onesimus of Jerusalem) The feet, when the heart is not pure, may move to walk in vanity; and the steps may stumble to fall; not completely, but “almost”. (St. Augustine) David presents his own experience when he says: “But as for me, my feet had almost stumbled; my steps had nearly slipped, for I was envious of the boastful, when I saw the prosperity of the wicked” (2, 3). He, however, does not mean the physical feet or steps, but the purity of heart, about which he says in another psalm: “Let not the foot of pride come against me; and let not the hand of the wicked drive me away” (Psalm 36: 11). That is why we should always pray to God to guide the steps of our spirit, lest we would stumble and slide in some kind of a sinful swamp, and would not be able to stand fast! As David’s fall was because he got envious of the peace of the wicked, we should be envious in good things, not in shameful ones; according to the words of the apostle: “It is good to be zealous in a good thing always” (Galatians 4: 18) 2. (St. Ambrose) 1 Prayer of David 3: 2: 3. 2 Prayer of David 3: 3: 5-6. https://coptic-treasures.com/ 63 According to St. Jerome, the talk here may concern the heretics who, although preaching Christ’s name, yet God does not dwell in their midst; as they honor Him with their lips, while their hearts are far away from Him; they plot against the church1. Let us hasten to pass-over through the virtue of perseverance and the endurance of persecutions Yet, managing to achieve that goal, we still have to be very alert and cautious, lest through too much slothfulness in our walk, we would stumble. Saying: “As for mem my feet had almost stumbled” (1); it is as though the prophet says: [We should not be less zealous in keeping the virtues, than when we were seeking them2]. (The scholar Origen) “For I was envious of the boastful, when I saw the prosperity of the wicked” (3) Here, the psalmist says that the cause of his fear lest his feet would stumble and his steps would slip; is seeing the peace enjoyed by the boastful wicked, although it is the peace of the world, and not the inner peace of Christ! I notice how the wicked are in peace. But what kind of peace? Although it is just a temporary, mortal, failing, earthly kind of peace; yet, I seek it from God! I see those who do not serve God, get what I myself desire, to serve God3. (St. Augustine) Do not get disturbed to see him count peace as evil. In the gospel you will find a kind of peace that the Lord Christ rejects; as He Himself says: “Peace I leave with You; My peace I give to you, not as the world gives do I give to you” (John 14: 27); For there is peace which would not become a stumbling block, and there is peace which would be! The peace which would not be a stumbling block is the peace of the soul; whereas the one which would be, is the peace of appearances (hypocrisy). That is why the prophet says: “Peace, peace, when there is no peace” (Ezekiel 13: 10). Let us then flee from the peace of the wicked, for they plot against the innocent, persecute the widow, and “lie in wait for the righteous man” (Wisdom 2: 12) 4. (St. Ambrose) 2- THE PROSPERITY OF THE WICKED: Before such serious problem, the psalmist saw that the best thing to do is to present it to God in the holy temple; which was the way done by king Hezekiah when the king of Assyria sent a threatening messages to him; he put it there before the Lord (2 Kings 19: 14). A believer should likewise present his problems with faith to the Lord in His holy temple; because there, the Lord will certainly responds to him and provide him with the solutions. But once the psalmist realized how the wicked will eventually end up, and discovered how the wicked will eventually disappear and fall in the nets of their deceit, he changed his mind (17-19), and became ashamed of himself (21-22). “For there are no pangs in their death, but their bodies are healthy and strong” (4) “They are not in trouble as other men, nor are they plagued like other men” (5) 1 St. Jerome: Commentary on Jeremiah 3: 2: 2-3. 2 In Josh 5: 1. 3 On Ps. 73. 4 Prayer of David 3: 3:5-6. https://coptic-treasures.com/ 64 It is not just the enjoyment of the earthly peace by the boastful wicked, but they often have no pangs in their death, nor are plagued by maladies; as though they are a special kind of people, who do not partake of the troubles of men. According to St. Augustine, we should not envy the wicked, as the devil himself is not plagued by calamities, although Hades will wait for him as an everlasting punishment. The devil himself is not subjected to any calamity together with men; nevertheless, an eternal punishment is set up for him1. (St. Augustine) They do not plow, plant, crop, or labor by the hand work that God ordained as a chastisement for humans for the disobedience of Adam, according to His verdict: “By the sweat of your face you shall eat your bread” (Genesis 3: 19). (Father Onesimus of Jerusalem) Those who defile themselves by all kinds of sins and evil, and yet, there are no apparent signs of the devil’s possession of them; namely, of the temptation of their bodies with what would fairly correspond to their evil works; are actually miserable, on account of that they have not got a light and quick punishment in this world, but are found worthy of a worse punishment in the life to come. “in accordance of their impenitent hearts, they are treasuring up for themselves wrath in the day of wrath and revelation of the righteous judgment of God” (Romans 2: 5); “where their worm does not die, and their fire is not quenched” (Isaiah 66: 24). The prophet, troubled to see how the saints submit to diverse temptations, while the wicked, may not only pass through their life in this world without any humiliating chastisement, but may probably enjoy great riches in every aspect; he was filled with indignation, and proclaimed: “As for me, my feet had almost stumbled, my steps had nearly slipped, for I was envious of the boastful, when I saw the prosperity of the wicked; For there are no pangs in their death, but their bodies are healthy and strong; they are not in trouble like other men , nor are they plagued like other men” (2-5).Yet, for they were not granted in the present life to be chastened together with humans, among the children of God, they will be punished later, together with the demons2. (Father Serinus) The rich man who was clothed in purple and fine linen, and fared sumptuously in his world every day (Luke 16: 19-24); we saw how, when he died and was buried, being in torment in Hades, he could barely lift up his eyes to see Abraham afar off, and Lazarus in his bosom; then he cried and said: “Father Abraham, have mercy on me and send Lazarus, that he may dip the tip of his finger in water and cool my tongue, for I am tormented in this flame”. That is why, while in the life of his body, David was ready for strikes, so that the Lord would receive him as one who is submitted to chastisement. I beg you to rethink of the righteous Job, of how his whole body was covered with soars, and his extremities with pains; and of how he thought of death as the only comfort 1 On Ps. 73. 2 Cassian, Conferences 7: 31. https://coptic-treasures.com/ 65 for him. However, he did not stumble nor slip in his talk, but as the Holy Book testifies: “In all this, Job did not sin with his lips” (Job 2: 10). That is why, because both Job and David, were struck with chastisement here, they got strength in their anguish; “For whom the Father loves He corrects” (Proverbs 3: 12 LXX; Hebrew 12: 6). Those who are not chastised here, and “are not in trouble like other men, nor are they plagued like other men” (Psalm 73: 5), are not received as children there; but will be struck together with the devil forever1. (St. Ambrose) Jeremiah wonders: “Why does the way of the wicked prosper?” (Jer12: 1) for as is written, God will reward the longsuffering. It may so happen that God gives a long time to those He is going to judge eternally; so that the ways of the righteous are more purified. And Sometimes, He strike them instantly, so that by their perdition the hearts of the righteous are strengthened2. (Pope Gregory the Great) “Therefore pride serves as their necklace; violence covers them like a garment” (6) Talking about the bitterness of his soul because of the oppressors, the psalmist most probably had in mind certain people of high positions, who used to use their authority with arrogance; and by the spirit of pride, they used to count that there is no God to rein them. Looking at the golden necklaces around their necks, and at their expensive attires, he could not see that behind those golden necklaces, there were chains that shackled their souls; and behind those expensive attires, a garment of oppression clothed their depths. While covering their bodies with golden jewelries and expensive garments, their souls were bare because of their pride and oppression. According to St. Augustine, when people see those wicked oppressors with such expensive jewelries and garments, they may count them as extremely happy; Yet this outer appearance usually hides their depths, unseen even by the wicked themselves, nor by those around them. On the outside there may be an apparent happiness, health, riches, and authority; while in the inside there is anxiety, fears, a tortured conscience, and no comfort. “Therefore pride serves as their necklaces” (6). The Holy Book likens such arrogant people to an ox prepared for slaughter, which is allowed to have some kind of temporary freedom within limits, until its day comes (See Proverbs 7: 22). Being clothed on all sides by their evils, the wicked are worthy of being miserable. Although seen clothed on the outside, but on the inside, they are with tortured consciences, and with souls shackled by chains of lusts and fears; they are actually miserable, even though pretending to be happy3. (St. Augustine) They are overcome by their pride, and are clothed by their iniquities and evil (6). As iniquity provides man with a bad cover, if someone intends to clothe us with it, we 1 Prayer of David 3: 3:8-9. 2 Morals on the Book of Job 5: 35. 3 On Ps. 73. https://coptic-treasures.com/ 66 should take it off instantly, lest we would come with it to judgment. And we should not let anyone bare us of our spiritual attire which we are given. Take off the garment of iniquity, and put on the cover of faith and perseverance, with which David covered him in fasting, lest he would lose the garment of virtue. If the righteous Joseph has not covered himself with such a cover, he would be overcome by that lustful harlot (See Genesis 29: 12). If Adam chose to cover himself with that fasting, he would not become bared; But because he let himself taste the fruit of the tree of the knowledge of good and evil, disobeying the heavenly command, and breaking the law of fasting that was put upon him, he perceived that he was naked (See Genesis 3: 6-11). If he fasted he would have preserved the garment of faith, and would not have seen himself naked. Let us then keep away from covering ourselves with iniquity and evil, lest we would be described as “clothed with cursing as with a garment” (Psalm 109: 18)l as Adam did when he made for himself a garment of fig leaves, and earned the verdict of curse (Genesis 4: 11). So did the Jews who clothed themselves with curse; on whom it is written: “Their eyes bulge with abundance; they have more than their heart could wish” (Psalm 73: 7) 1. (St. ambrose) Whenever the Israelites were in tribulation, they happen to increase in number; but once they were forsaken by God to themselves, they all perished. Let us speak about our present time; to see that when people are doing well, and have more authority, they become puffed up, bear animosity toward everyone, and react in unwarranted anger But once they lose authority, they become gentle, and return to their natural humility. About such people the Holy Book says: “Pride took hold of them to the end; evil prevailed upon them with abundance” (Psalm 73: 6, 7 LXX) 2. (St. John Chrysostom) “Their eyes bulge with abundance; they have more than their hearts could wish” (7) Having more than their hearts could wish, the wicked become as though fatness distorted their appearance; and their eyes bulged beyond their normal size. If this is what happens to their seen bodies, how much more would it be to their souls and depths that would lose their beauty and inner insight. Concerning the wishes of their hearts, it may refer to what they expected to get, to what they planned, or to their hidden goals. St. Augustine believes that the parable of poor Lazarus and the rich man could clarify this. While dogs came and licked the sores of poor Lazarus; yet when he died, angels came to carry his soul with great honor. The rich man, on the other hand, who used to be clothed in purple and fine linen, and fared sumptuously every day; when he died and buried, many might have cared to attend his funerals; while poor Lazarus might had no one to bury him. According to St. Athanasius, the abundance in which they lived was such that their eyes bulged beyond recognition; and iniquity took hold of their hearts; They got used to it that it became a second nature for them. (Father Onesimus of Jeruisalem) 1 Prayer of David 3: 4: 10-11. 2 In Acts, homily 6. https://coptic-treasures.com/ 67 “They scoff and speak with malice; loftily they threaten oppression” (8) When someone scoffs another, he most probably rebukes himself, even in secret; Whereas the arrogant wicked scoff their brethren within themselves, and are not ashamed to proclaim their evil feelings publicly and loftily. Men may speak wickedly, yet with hidden fear; but those, not only speak malice, but do it publicly and loftily, saying: [I shall do so and so! I shall show you what I can do to you; You will know with whom you are dealing; I shall not let you live!]. Such kind of thought could be in you, O proud man; yet it is not befitting of you to utter them1! (St. Augustine) Their thoughts and words were so evil that they even dared to speak against God the Most High with blasphemy; and referred oppression to Him, saying that He does not care for the wickedness that men do. (Father Onesimus of Jerusalem) “They set their mouths against heaven; and their tongues range over the earth” (9) If the repentant say together with the younger son: “I have sinned, O father, against heaven and before you” (Luke 15: 18); the wicked, on the other hand, utter against heaven. Thinking themselves as exalted beings, which can challenge heaven, and range over the earth with their tongues; they assume that what they say should be executed under all circumstances, and that their commands should always be obeyed! “They set their mouths against heaven, and their tongues range over the earth” (9). It never comes to his mind that he could suddenly die while so speaking; his mind goes beyond human weakness; he does not know the kind of vessel that clothes him; and is not aware of what is written that “His spirit departs, he returns to his earth; In that very day his plans perish” (Psalm 146: 4) 2. (St. Augustine) “They set their mouths against heaven, and their tongues range over the earth” (9). We know the meaning of the words “They set their mouths against heaven” or let us say toward heaven, from what the younger son who came back to his father and said to him: “I have sinned, O father, against heaven and before you” (Luke 15: 18); But those who think that there is freedom in sin; something they think, came to them through birth in some way, would not care for heaven nor earth; for they most probably believe that man’s life is governed by celestial movements, and leave nothing to the divine ordinance3. (St. Ambrose) “Therefore their people turn to them and drink up water (of a full cup) by them” (10) When the people of God or the true believers wonder about the prosperity of the boastful wicked; they come to be as though holding a cup full of poison, not just to taste, but to drink in full; Entering into some kind of confusion, they cannot interpret what goes on with the wicked. 1 On Ps. 73. 2 On Ps. 73. 3 Prayer of David 3: 5: 12. https://coptic-treasures.com/ 68 He might probably means what God sometimes does, when He intends to use the wicked as a tool to chasten His people; like what He did when He allowed for the Babylonian captivity; As once the people returned to Him, He brought them back to the promised land, to enjoy the goodness of the earth. “And they say: ‘how does God Know? And is there knowledge in the Most High?” (11) Such is the language of the boastful wicked; as the abundance they live in, without sanctification, usually leads to a kind of practical atheism. Loftily, they assume that God, in His heavens, does not care for what happens on earth; and is not preoccupied with the affairs of men. Look no thought of expressing them. Look at the people's unjust are happy, and God does not care about human things. Do you know the truth of what we do1. (St. Augustine) The sinners, being overwhelmed by the world’s luxuries, assume that there is no knowledge in the most High2. (St. Ambrose) “Behold, these are the ungodly, who are always at ease; they increase in riches” (12) Being preoccupied with the love of riches, they see gold as more valuable than justice; and in order to ease their consciences, they claim that God does not care for men, and has no knowledge of their affairs. The soul that is preoccupied with the seen earthly things, sells off her justice (her righteousness). What kind of justice could stand before the acquirement of Gold?! It is as though gold is more valuable than justice itself; or as though someone denies what another has deposited with him; in which case the loss that dwells upon the denier would be greater than that of the one who left it with him; as the later loses some material thing, while the first loses his faithfulness itself3. (St. Augustine) “Surely I have cleansed my heart in vain, and washed my hands in innocence” (13) Having had his heart moan as he sees how prosperous the boastful wicked are; how much authority and well being they enjoy; and how they set their mouths and tongues against heaven and earth and their inhabitants, the psalmist, realizing that being preoccupied with the vain peace of the wicked benefits him nothing, he returns to God to proclaim to Him that, even if he justifies himself and his inner motives concerning the worship of God; and even if he cleanses his hands or his behavior by purity, he would be doing it in vain without God’s grace. It is as though he says: Even though afflictions and troubles have dwelt upon me, I shall not grumble, nor justify myself; for You are my righteousness, my Savior, and my glory! I shall not preoccupy myself with what I count as unjust, but I shall concentrate my whole insight and energies on You, who justifies those who believe in You; I shall not seek a reward in this world! 1 On Ps. 73. 2 Prayer of David 3: 5: 14. 3 On Ps. 73. https://coptic-treasures.com/ 69 The psalmist says: “Surely I have cleansed my heart in vain, and washed my hands among the innocent (the pure)” (13); by which he means to say: The sinners enjoy an abundance of goods, and see that everything goes well, for and with them; while I am crushed and pressed under a multitude of afflictions and troubles. It is therefore in vain that I delivered my soul to purity, and dedicated it a captive to a sound and upright way of life. Saying well: “I washed my hands among the innocent”; he does not look as though he claims purity to himself, but is like someone seeking diligently toward it1. (S. Ambrose) We are aware how the saints are often inflicted by many ailments, tragedies, and need; and how they may be so much tempted to say: “Surely I have cleansed my heart in vain and washed my hands in innocence” (13). If you think that what you go through is caused by sin; and that the sickness you have, which physicians are unable to cure is a testimony of God’s wrath; you, by so thinking, count Isaac in fault; for being almost blind, that he was deceived in blessing someone he was not intending to bless (Genesis 27). And you will be accusing Jacob of sin, for having his eyes so dim with age, that he could not recognize Joseph’s sons Ephraim and Manasseh (Genesis 48: 10); although, by his inner insight and the spirit of prophecy he could foresee the events to come; and that Christ will come from the royal seed (Genesis 49: 10). Is there a more holy king than ‘Josiah who was slain by the sword of the Egyptians? (2 Kings 23: 29). Are there saints more exalted than Peter and Paul, whose blood was shed by the sword of Neron? Let us not speak about humans; Hasn’t the Son of God, Himself, endured the disgrace of the cross2? (St. Jerome) “For all the daylong I have been plagued and chastened every morning” (14) The psalmist says: The sinners prosper in all aspects of life, and feel as though they are in perpetual and eternal security. While I, on my side, seek to fulfill Your will, to keep Your commandment, to avoid sin, and to seek Your love; Yet I am chased by chastisements every new morning, and am plagued by afflictions all the day long. St. Ambrose believes that with every new morning, with the shining of the Sun of Righteousness, the psalmist should not be preoccupied with the temporal prosperity of the wicked; but his soul should instead exult that the Lord has brought her past the darkness of the night to the light of the day. Through danger he (the psalmist) passes over to health the chastisement is an act of correction… he who is chastened will be put on the right path The correction is postponed for the wicked, whereas for me it is not For the former, his correction will come tomorrow, or will never come, while for me, my correction will come every morning3. (St. Augustine) 1 Prayer of David 3: 6: 15. 2 Letter 68, to Castrutius 1. 3 On Ps. 73. https://coptic-treasures.com/ 70 Testifying at the same time, that such talk by him would not go without punishment, the psalmist proclaims that he is repenting all the day long for saying that he has cleansed his heart in vain (14). Yet, after being completely corrected by those strokes, he hastened to say: “I am chastened every morning” (14); namely in public, as the light of truth shone on him, caught him, and did not let him hold fast to what he wrongly said. The light of truth poured over my spirit, and proved the vanity of my proclamation: “I cleansed my heart in vain”. Whenever I remember having uttered such things, as though I am sitting in darkness, I fell into remorse; but from a regretful heart, the light of love shone in my soul like a burning fire (see Jeremiah 20: 9); and created in my heart a new beginning of the day with a spiritual concept. I used before to believe that God created everything for our own good, even those things that might have looked sorrowful at first, or gave us a little pleasure; then I got on distraught later on, and came to utter such foolish proclamations, and lost my former good belief1. (St. Ambrose) 3- SOLUTION OF THE PROBLEM: “If I had said: ‘I will talk on in this way’, I would have been untrue to the generation of your children” (15) Proclaiming such vain thoughts concerning the injustice and oppression dwelling upon us, while the wicked are prospering, may cause the weak to stumble in faith, and would probably destroy the new generation of our children. In other words, it is befitting of the believers to wisely refrain from uttering what may come over their minds of such foolish temporary thoughts; as they may most probably come to perceive their fault, and regain their peace; but those whom they caused to stumble by their vain words, may not return to the Lord, and their souls may not regain their comfort. According to St. Ambrose, such thoughts about the prosperity of the wicked may lead one to vainly justify his heart; while, if he gets back to the Holy Book he would certainly perceive that distributing the portions in the world is not based upon the worthiness of men, but according to a divine wisdom, for the sake of the enjoyment of the eternal goods. That is why I said to myself: “If I had said, ‘I will talk on in this way’, I would have justified my heart in vain” (15). to which the voice of God answered me, saying: “Behold, the generation of your children to whom I allotted their portion”; meaning: Behold, son of man, you will find in the Holy Book that I have distributed the portions on your children in such a way that wealth is given to the wicked by chance, and not for their worthiness; the reward of riches was not for the sake of virtue, nor the intense poverty a punishment on sin; but such things happen in life without discernment; like water flowing in a river2. (St. Ambrose) “When I thought how to understand this, it was too painful for me” (16) No creation could ever perceive the exaltation of God’s care, for His divine ordinances are beyond our own, the way heaven is beyond the earth. Trying to analyze or 1 Prayer of David 3: 6: 16. 2 Prayer of David 3: 6:17. https://coptic-treasures.com/ 71 criticize what go on around us is therefore a waste of time, and a cause for bitterness for the soul. Man often thinks that he is capable of perceiving things, and that he can judge by his knowledge which he cherishes; even though many things are hidden from him. Such a man, according to St. Augustine, will have his feet stumble, and his steps slip, to fall down from the truth. I considered it to be the truth, and wrongly assumed that it goes in complete harmony with the ordinance of God; to discover that I have confused myself for no good reason, and preoccupied myself with things I should not have got into, in the first place1. (St. Ambrose) “Until I went into the sanctuary of God; then I understood their end” (17) What does he mean by: “I went into the sanctuaries of God”? In heaven, we see the chariot of the cherubim which carries God; And in the holy of holiness in the temple, we see two cherubs over the Ark of the Covenant, representing the throne of God. According to the Jewish Philon, followed by St. Clement of Alexandria, the word ‘cherub’ means (knowledge); And St. Jerome believes that the Cherub is a symbol of a storehouse of the knowledge that works in our nature to raise it and set forth with it among the heavenly hosts. Going into the sanctuaries of God reveals the longing of God to sanctify our minds and hearts, to enjoy the true knowledge; then the secrets of God’s care, His ordinance for salvation, and His love for all humanity, would be revealed; As “He desires all men to be saved, and to come to the knowledge of the truth” (1 Timothy 2: 4). Getting the right, by Jesus Christ, to have our depths rise up to the heavenly holy of holiness , and to become like the cherubs who carry the chariot of God, we shall come to perceive the ultimate destiny of those prosperous wicked who persist upon their evil, their opposition of the Heavenly, and their oppression of their human brethren. Having therefore perceived that I have got the right belief, I said to myself: “It was too painful for me, until I went into the sanctuary of God, then I understood their end” (16-17); Meaning that what I should do, is to go into the sanctuary of God, where the cherubim are (See Exodus 25: 17-22); namely, into the depth of knowledge; and not to preoccupy myself with the vain doubtful views; for “A fool’s chatter is like a burden on a journey” (Sirach 21: 16). Let us then go into the holy knowledge, and into the secret chamber of the truth, and have no other work; for wisdom will draw us away from the troublesome thought. Let us go into the sanctuary of God, where the Cherubim are; in whom are the holy knowledge, and the eternal true light2. (St. Ambrose) If I do not pass over all these things, like passing over the River Jordan; and destroy the Gentiles in me, I will not be able to enter into the holy of holiness to find comfort (17), nor to have fellowship in the glory of the King3. (St. Maccari the Great) 1 Prayer of David 3: 6: 18. 2 Prayer of David 3: 6: 17-19. . 3 عظة 7 :25 https://coptic-treasures.com/ 72 The saint does not die in a certain way, and the sinner in another. The violent death of the robber is not different from that of the martyr. Those sailing on the same sea, will enjoy the same calm, and will suffer the same storm. The babies conceived in harlotry and adultery are not born in a way different from those conceived in pure matrimony. And truly, our Lord and the two robbers suffered the same kind of punishment1. (St. Jerome) “Surely, You set them in slippery places; You cast them down to destruction” (18) Going into the divine sanctuaries, and getting to be like the Cherubs, the storehouses of true knowledge, the believer comes to discover that, if the success, riches, and security; the things that the wicked think they enjoy, do not motivate them to repentance, and to return to God with remorse, together with thanksgiving; they would be for them like slippery places; and would cast them down to destruction. They would hear what came in the farewell sermon of the prophet Moses: “Their foot shall slip in due time; for the day of their calamity is at hand; and the things to come hasten upon them” (Deuteronomy 32: 35); and what is also written: “Let them be like chaff before the wind; and let the angel of the Lord chase them” (Psalm 35: 5).; And, “In the morning they are like grass which grows up; In the morning it flourishes and grows up; In the evening it is cut down and withers” (Psalm 90: 5, 6); And, “For what is the hope of the hypocrite, though he may gain much, if God takes away his life?” (Job 27: 8). They are deceivers and swindlers; Being deceivers they themselves suffer deceit; and being swindlers, they, themselves suffer swindle. Intending to play the role of deception on men, they themselves fall under deception, through choosing the earthly goods, and forgetting the eternal. “You cast them down to destruction” meaning: “You cast them downwards”; for they raised themselves (haughtily) upwards; namely, by raising themselves upwards , they have fallen downwards2. (St. Augustine) When the human soul does nor respond by thanksgiving to God’s infinite goodness, which are a reward for the good works, this soul becomes justly cursed, the same extent she enjoyed the mercy; hence the psalmist says: “Surely You set them in slippery places; You cast them down to destruction” (18). Because those cursed have not done good works analogous to the divine goods; they did not care for themselves while being on this earth, and plunged in so much pleasures, they brought destruction upon their souls. That is why it was said to the rich man who was tormented in the flames of hell: “Remember that in your lifetime you received the good things” (Luke 16: 25). Even though he was wicked, yet he received good things on earth, that he would receive a greater quantity of tribulations there3. (St. Gregory the Great) That is then the first assumption of knowledge: that things of this world happen by chance. The second would indeed be “You cast them down to destruction” (18) Lest it 1 Against Jovinianus, book 2: 24. 2 On Ps. 73. 3 Pastoral Care, 3: 26. https://coptic-treasures.com/ 73 would be thought that their lack of piety is a result of poverty or for going through bitter grief, that motivated them to steal and to rob, under the burden of need; they were flooded with great riches and honors; to give them no chance or cause to complain. Hence, such kind of people would be cast down while rising upwards; and what comes upon them of good things, are actually a calamity; for what would have more weight than the divine complaint found in the book of the prophet Micah: “O My people, What Have I done to you? and how have I wearied you? Testify against Me! For I brought you up from the land of Egypt, I redeemed you from the house of bondage” (Micah 6: 3-4 LXX) Now you can see how the wicked are cast downwards while rising up; and how their complaints are silenced, and their punishment accumulate! Having been flooded by heavenly gifts, they should not have forsaken the Giver of prosperity and the security of life, but should have rather obeyed Him. But as great as God’s justice, so firm is His revenge; on account of that the wicked persists on his evil, about which is also written: “I have seen the wicked in great power, and spreading himself like a native green tree; Yet he passed away, and behold, he was no more; Indeed I sought him, but he could not be found” (Psalm 37: 35, 36). The suddenness of his destruction is beyond imagination!! Now you see the wicked in great power in this life; then passing by him, you would see him no more! If there is unrest here, by looking forward toward the good things to come; you will discover that the wicked whom you thought to be found here, is not any more; Yet “The Lord knows who are His” (2 Timothy 2: 19); and does not know those who do not recognize “I am who i am” (See Exodus 3: 14) 1. (St. Ambrose) “Oh, how they are brought to desolation, as in a moment! They are utterly consumed with terrors” (19) The psalmist stood in awe, looking at how desolation and horrible calamities dwelt so suddenly upon them, how they were utterly consumed, as though they did not ever exist; for having deprived themselves of the divine help, mercy, and salvation. As it came in a prophecy concerning Israel: “When its boughs are withered, they will be broken off; the women come and set them on fire. For it is a people of no understanding; Therefore He who made them will not have mercy upon them; and He who formed them will show them no favor” (Isaiah 27: 11); And, “I will not pity nor spare nor have mercy, but will destroy them” (Jeremiah 13: 14). They are indeed like vapor, that while going up, it vanishes; So they will2! (St. Augustine) “As a dream when one awakes. So Lord, when You awake, You shall despise their image” (20) With the dwelling of the great day of the Lord, humanity will awake and stand before the divine Judge, as though their life on earth was No more than a dream; The world have passed away like a dream that was not really there! 1 Prayer of David 3: 7: 21-22. 2 On Ps. 73. https://coptic-treasures.com/ 74 It is like when man sees a treasure in his dream, he would become rich; yet, once he is awake, he finds out that it is no more there; So will the wicked find the misery which they set for themselves1! (St. Augustine) The city of God is the heavenly Jerusalem. Those who are clothed in the image of the heavenly One, and likened the humility and poverty of Christ by their own choice, their image will be honored in the city of God. Whereas those who are clothed with the image of the earth, their image will be despised, and they will hear Him say: “I never knew you; depart from Me, you who practice lawlessness” (Matthew 7: 23). (Father Onesimus of Jerusalem) If, in our city, namely in this life, we count God’s image as nothing, we should fear that our image would be despised, to become as nothing in His city, namely, in the eternal life2. (Father Caesarius, bishop of Arle) That is why, concerning the wicked, David also says: “They are utterly consumed, , as a dream when one awakes” (19-20). Meaning, that they will be no more, like a dream that goes away once man awakes; for, as “they walk about in darkness” (Psalm 82: 5), nothing would remain of them or their works. “The children of darkness are denied the Sun of Righteousness” (Malachi 4: 2); and the benefit of virtue; for being asleep all the time and not watching the night; it is said about them: “They are sunk in their sleep and found nothing” (Psalm 76: 5); Once their souls separates from their bodies, they will find out that they possess nothing; they will lose what they thought they possess; because even if the foolish man is laden with riches, he will eventually leave everything to strangers, “for when he dies he shall carry nothing away; his glory shall not descend after him” (Psalm 49: 17) 3. (St. Ambrose) The actual events make this clear; The image of such a man will become no more, as long as his image is not there in the city of the Lord – the high Jerusalem (Psalm 73: 20). The Lord made us according to His image and likeness, as he teaches us saying to Zion: “See, I have inscribed you on the palms of my hands; your walls are continually before Me” (Isaiah 49: 16). If we walk as we should, this heavenly icon will endure in us; and if not, this image will be no more, or will be distorted; namely, the icon of Him who descended from heaven, and such a man will be left only with the image of the earthly man in him. Accordingly, the apostle says: “As we have borne the image of the man of dust, we shall also bear the image of the heavenly man” 1 Corinthians 15: 49). That is why the images of the good endure in the city of God (Revelation 3: 12); while, if he diverts to the deadly sins, and did not repent, the image of the heavenly man will be destroyed in him, or he will rather be cast away, as Adam was cast away from paradise. Those who clothed themselves with the works of darkness, cannot shine in the light. 1 On Ps. 73. 2 Sermon 26: 5. 3 Prayer of David 3: 8: 23. https://coptic-treasures.com/ 75 To take an example from the world, we notice how the images of the good rulers endure in the cities; while those of the tyrants are destroyed1. (St. Ambrose) 4- THE CONQUEST OF FAITH: “When my soul was embittered, when I was pricked in my heart” (21) Now, having perceived how the wicked, despite all what they have got of prosperity and success, have lost the image of God in them, and how they became no more in the city of God, as though they never existed; he did not take the position of gloating, but was motivated to re-evaluate his own condition, and entered into remorse and inner sorrow on his sins. Came in the writings of St. Augustine: "because it rejoiced my heart, have changed in the kidneys." Can also be understood: "For my heart rejoiced" in God, "also changed the kidneys", which has changed Desires and I became all clean.2 (St. Augustine) “I was so foolish and ignorant; I was like a beast before You” (22) The psalmist does not claim that he has perfectly perceived the plan of God, and has known His divine secrets, but admits that he is ignorant, and stands before Him like a dumb beast. He does not judge the wicked like one with knowledge, for he always hopes for their salvation. It is befitting of us not to lose hope even in those about whom we say such things3. (St. Augustine) I Became like a beast before You, although I have not forsaken You, but am always with You with my heart and intention. (Father Onesimus of Jerusalem) Asking Abba Bemen about the secret of his humility, that he refrain to interfere into any conflict or dispute among the brethren in the monastery, he answered saying: [As a novice monk, I pledged to myself that, like a donkey that when beaten would never complain nor talk balk, I would abide to what the blessed prophet David said: “I am like a beast before You” (Psalm 73: 22). (Garden of the fathers) In another way we can say that those who lead a life of poverty; by not concentrating their hearts on treasuring on the earth, and fulfilling the words of the psalmist, saying to God: “I was like a beast before You” (22), they would become clothed by the kingdom of heaven, Like the domestic beasts that are content with what would just sustain their life, so are they who lead a life of poverty; By considering silver and gold something unworthy to think of; and doing their handwork to earn their daily bread, they possess the basics of faith. About them, the Lord Himself says: Encouraged by the words uttered by the Lord Himself: “Look at the birds of the air, for they neither sow nor reap nor gather into barns; yet your heavenly Father feeds them” (Matthew 1 Prayer of David 3: 8: 24. 2 On Ps. 73. 3 On Ps. 73. https://coptic-treasures.com/ 76 6: 26). they say together with the psalmist: “I believed, therefore I spoke” (Psalm 116: 10). (St. (Mother) Senklitiky) “I was like a beast before You; Nevertheless I am continually with You” (22). Meaning that I follow You like an obedient beast, will not get disturbed by the nature nor the length of the road, whether it is narrow or slippery, as long as You hold my rein and guide me. That is why I shall never separate myself from Your company, but will always stay with You, follow Your lead; lean on Your goodness, and encouraged by Your wisdom; for I know that whatever You do is good and noble1. (Theodoret, bishop of Cyrus) “Nevertheless I am continually with You; You hold me by my right hand” (23) Delivering himself to God to lead him anywhere He chooses, he confesses that he used to be like a beast when he got preoccupied with the earthlies. Meditating in these things, he was joyful and exultant, yet a little distraught, he says: “My soul was embittered, I was pricked in my heart. I was so foolish and ignorant; I was like a beast before You. Nevertheless I am continually with You” (21-23). He means to say: After so much labor caused by his old ignorance; once he came to know that God cares for the affairs of men, he finds comfort through the knowledge of the heavenly teaching and grace, and is strengthened through leaning upon the support brought forth by the heavenly commandments; then he says: I perceived that I have labored in vain because I did not know the truth. “I was a beast before You”. Compared to the inhabitants of heaven, man is nothing more than a beast! Like the stars, although shining bright, they would disappear once the sun rises, Moses also says: “O my Lord, I have never been eloquent, neither in the past nor even now that You have spoken to Your servant, but I am slow of speech and slow of tongue” (Exodus 4: 10 LXX). So is man if compared, not to Christ, but even to angels. However, we should not despair for “God preserves man and beast” (Psalm 36: 6). As I have not learned on my own, but from You, I shall therefore always attach myself to You, in order not to be a beast any more; and then You may say to me: “As for you, stand here by Me” (Deuteronomy 5: 31). Man who through his ignorance has gone down to foolishness and lack of knowledge, to become like a beast; will start anew to become a man, covered by the grace of God; and will exult in being better than irrational beasts, and in entering into a fellowship with those men whom God visits and protects; for who is man but he whom God visits and cares for (See Psalm 8: 4) 2. (St. Ambrose) I have indeed become like a beast when I coveted the earthly things more than God; But I shall never forsake You, O my Lord3! (St. Augustine) All humans, including us, are not always with God, the way said by God Himself through the psalmist: “Nevertheless I am continually with you”, to which the psalmist responds, saying: “You hold me by the right hand” (23). 1 On Divine Providence, Discourse 5: 25. 2 Prayer of David 3: 9: 25-26. 3 On Ps. 73. https://coptic-treasures.com/ 77 God is not with all men as it is with you and me, when we bless someone, saying: [God be with you]. I mean to say that man would not be more miserable than when he is without God, namely, when he has no inner relationship with Him, who is Himself the Life and Existence. We may add to this that: if he forgets that it was God’s original plan toward man, that such a relationship is possible. When man does not have such an internal relationship, he does not remember Him, and accordingly, does not perceive Him, nor recognize or find pleasure in His ways. He is not with God, although God is with him. To make this point more clear, I shall use an example from our daily life: Just imagine meeting someone for the first time, who says to you: Yes, you know me! And he starts to remind you in detail, how, when, and where he came to know you! But you still say to him: Sorry I do not know you! That would only mean that something else has so preoccupied your mind to make you forget all about this man! Now, let us assume that, after spending sometime with him, you come to remember everything about him. You may apply this example on yourself, and on your relationship with God There are men and women who, although they believe in God, yet they are not with Him, because of things preoccupying their minds; they do not perceive that even those things, supposed to be good and joyful on this earth, would be indeed harmful if they cause us to forget God. When we do not trust in him; when we disregard Him or forget Him, we would not be with him, which would perpetually cause our souls much harm1. (St. Augustine) “You will guide me with your counsel, and afterward receive me to glory” (24) What is God’s view or counsel that guide us and receive us to glory, but the word of God? That is why David, having been visited by the Lord, says: “You hold me by my right hand, and receive me to glory”. Man receives a good counsel when God holds him by his right hand; by which he can say: “I have set the Lord always before me, because He is at my right hand I shall not be moved” (Psalm 16: 8). If Adam has chosen to have the Lord on his right hand, he would not be deceived by the serpent; but because he has forgotten God’s commandment, and listened to the counsel of the serpent, the devil held his right hand and caused it to stretch to the tree of the knowledge of good and evil, to pluck things against the command of God! Through him the verdict passed forth to all men, and the adversary got to stand on the right hand of every man. From this, as well, came the curse against Judas: “Let an accuser stand on his right” (Psalm 109: 6). And if this is a harsh curse, the blessing by which its bonds are absolved, is indeed a very important blessing! That is why the Lord Jesus who adopted the case and condition of man, allowed the devil to stand on His own right hand, as we read in the book of Zechariah (3: 1), then to cast him behind Him, saying to him: “Away with you Satan” (Matthew 4: 10); after which the adversary was cast away and departed from Him. To keep Satan from standing on your right hand, the Lord Christ says to you: “Come, follow Me” (Matthew 19: 21). That is why David prophesied beforehand the 1 On the Trinity, 12-14. https://coptic-treasures.com/ 78 coming of the Lord, who came down from heaven to liberate us from the grasp of the adversary opponent, saying: “The Lord is at my right hand, I shall not be moved” (Psalm 16: 8); which is contrary to him at whose right hand is Satan. How wise indeed was the apostle when he, according to the command of the Lord, fearlessly came down out of the boat, and walked on the water to go to Him (Matthew 14: 30-31); and when the Lord stretched out His right hand and did not let him sink, what would Peter say but quote David’s prophetic words: “You held me by Your right hand, You guided me with Your counsel, and received me to glory” (23-24). What is the right hand but the strength of the working soul (which does not cease to strife), which if supported by the will of God, will need nothing, nor any help from this world1. (St. Ambrose) “Whom I have in heaven but You? And there is none upon earth that I desire beside You” (25) If God is the Help, the Support, the Stronghold, and the Grantor of knowledge, etc. He will be the soul’s desire and her eternal portion. He will be everything for her. So was God, everything for them, not heaven, nor the kingdom of heaven, if compared to Him to whom they long. You are everything to me There is nothing high or low that I desire; I long only for You2. (St. John Chrysostom) I desire nothing in heaven, nor on earth, except to be with You know how my heart was dissolved by such longing; O You who created my heart and knows my conscience!. (Father Onesimus of Jerusalem) First of all, return to yourself from what is outside; then present yourself again to Him who created you; for He is the source of your happiness and your perfect goodness. To worship God, is to love Him, to desire, to hope, and to believe that you will see Him. This is the longing for happiness to reach Him; for His is Happiness itself. Ask Yourself: to what extent will your love increase? The answer is that your heart is the measure of your progress. Now, we see Him in a vague way; but the more we love Him, the clearer we can see Him. Beloved brethren, this love does not come on our own, but by the Holy Spirit given to us. There, there is no more sin, nor more vanity, but we get attached to Him with love; to whom we moan with longing. In that city whose light is God, there we shall live, and in Him we shall find the happiness for the sake of which we strive now. 1 Prayer of David 3: 10: 27. 2 The Epistle to Romans, homily 5. https://coptic-treasures.com/ 79 You should perceive, O brethren, that the climax of joy will be realized through rejoicing in the Trinity in whose image we are created. Wherever the soul of man goes, if it does not head toward You, it would gather sorrows for itself, even it gets attached to what it loves, if it is outside God, because all those beautiful things are non-existent without You. Grant me, to praise You for the love of these things, O God, which You have created, yet Do not let attach to my soul; as in them I shall never find a place for comfort, on account of that they are all mortal; they come and will soon disappear from our senses1. (St. Augustine) The saint says: “Who have in heaven but you? And there is none upon earth that I desire beside You” (Psalm 73: 25). You are my portion; having made everything available for me, I seek nothing but to possess you as my portion! I submit to no creature in heavens, the way the Gentiles do; And I need and desire nothing of the deceptive wealth or pleasures of this world. “Having nothing, yet I possess all things” (2 Corinthians 6: 10), For I possess Christ, whom the Father “did not spare, but delivered Him up for us all, How shall He not with Him also freely give us all things?” (Romans 8: 32); as according to the apostle: “All things are created through him and for Him” (Colossians 1: 16). Possessing everything in Him, I will not seek any other reward, for He is the reward of all. To him who seeks to be perfect, the Lord Christ said: “Take up your cross and follow Me” (Mark 8: 34; Matthew 16: 24; Luke 9: 23; Matthew 10: 38); For he who follows Him will not become perfect by the reward; but through perfection, he becomes worthy of the reward. Those who follow the lead of Christ are not good because of hope, but because of their love of virtue; for Christ is Good by nature, and not for the sake of a reward; That is why He suffered because He is pleased to do good; and not out of a desire to have more glory through suffering. Therefore, he who intends to follow the example of Christ, will do, not what is for his own benefit, but what is for that of others. And for this same reason, he becomes weak for himself, while becoming strong for others through his increase in virtue2. (St. Ambrose) “My flesh and my heart fail, but God is the strength of my heart and my portion forever” (26) Because of the believer’s exalted love for God, he becomes so weak that his body and heart both fail, to have God fill his whole inner being. The psalmist says: “My flesh and my heart fail, but God is the strength of my heart” (26). Because the eternal things will indeed not come except after the earth comes to an end; the body fails when the things of the body die; And those who always carry about in their body the dying of the Lord Jesus (2 Corinthians 4: 10), are also delivered to death; for, having Christ working in them, every lust or desire toward sin will also die. Thus it is referred that man’s heart fails, once the wicked thoughts in it die, the thoughts whose source is the heart. That is why those who are blessed by a pure heart, are worthy of seeing God (Matthew 5: 8) 1 Robert Llewellyn: The Joy of the Saints, p. 54, 241, 248. 2 Prayer of David 3: 11: 28. https://coptic-treasures.com/ 80 Let them approach You, and not separate from You; Because the close-by God will never cast out those who come close to Him (John 6: 37; James 4: 8); but wishes to be the cause of salvation of all, and not the cause of their death. He indeed, does not cast out anyone, except him who chose to separate himself from Him1. (St. Ambrose) As Christ is all, he who forsakes all for Christ’s sake, will find Him in the place of all; and will be able to proclaim freely: “My portion is the Lord forever” 2. The clergy are called by the Greek word ‘Kleros’, which means (portion), either because they belong to the portion of the Lord, or because the Lord Himself is their portion. He who acquire the Lord, and says together with the psalmist: “The Lord is my Portion”, would never have anything beside Him3. Christ is holiness, without which no one would see God Christ is our Salvation; being the “Savior” and the “Ransom” at the same time. Because Christ is everything for us, he who forsakes anything for His sake, will find Him, corresponding to what he has forsaken; and can freely proclaim: “The Lord is my Portion” 4. (St. Jerome) Christ is the cause of all goods; From Him all the gifts for the needy will come. He is the true riches (Ephesians 2: 4); No riches are outside Him. He is the great security; “By the blood of His cross, He reconciled all things to Himself, whether things on earth or things in heaven” (Colossians 1: 20). From Him is love; And from Him will learn how to love our neighbor; In him who loves his neighbor, Christ will dwell, “For He Himself is our peace, who has made both one, and has broken down the middle wall of division between us” (Ephesians 2: 14), which was established by the serpent between Adam and God. (St. (Mar) Jacob El-Serougi) “For indeed, those who are far from You shall perish, You destroy all who are unfaithful to You” (27) God receives the human soul as a heavenly bride; But in case she covets temporal things and loves the world, she becomes as though has committed adultery against Him. What does the human soul seek from her Groom she loves? The true believer loves God alone, not for the sake of some gain, because in Him he finds everything, “All things were made through Him” (John 1: 3). (St. Augustine) To show that He would never forsake us, unless we, ourselves, so choose, we hear God say through His prophets: “Your iniquities have separated you from your God” (Isaiah 59: 2 LXX); and, “Those who are far from You shall perish” (27) 5. (St. John Chrysostom) 1 Prayer of David 3: 11: 29. 2 Letter 66 to Pammachius, 8. 3 Ep. To Neoptian, 5. 4 Ep. 116: 8. 5 Homilies on St. John, homily 68: 2. https://coptic-treasures.com/ 81 While singing: “Those who are far from You shall perish”, It is befitting of us to keep away from all evil lusts. (Father Caesarius, bishop of Arle) My heart fails because of my longing to be always with You; for those who are far from you shall perish; and those who, by their iniquities, forsake You, O the true Groom of their souls, and attach themselves to the devil, You will destroy. (Father Onesimus of Jerusalem) “But it is good for me to draw near to God; I have put my trust in the Lord God, that I may declare all Your works” (28) Drawing near to God here is contrary to being far from Him, and committing adultery against Him (27). The believer finds pleasure in drawing near to God, finds refuge in Him, and a chance to speak to and about Him. O brethren, What would you seek more, and better than drawing near to God, when we see Him face to face (1 Corinthians 13: 12) 1?! (St. Augustine) It is not only St. Paul who says that we should unite with God, and not to let anything separate us from Him saying: “Let love be without hypocrisy. Abhor what is evil; cling to what is good” (Romans 12: 9) 2; The prophet David also expressed it equally and clearly by saying: “It is good for me to draw near to God” (28) 3. In heaven, as we shall no more have the experience of need, we shall be happy in being satisfied with our God. This will be realized concerning all things that we see here as greatly valuable: Here, we seek food as something necessary; There, God will be your food. Here, you seek physical closeness; There, “It is good for me to draw near to God” (28); Here you seek riches; There, you shall acquire Him, by whom all things are created; Finally, to let you feel more secure, the apostle, summing it up, says that there, “God will be all in all” (1 Corinthians 15: 28) 4. (St. Augustine) Are you attached to God? You, then, have almost consummated your journey, and about to dwell in your real city5. (St. Augustine) Now, if you love what He created; how much more you are committed to love their Creator?! If the world is beautiful, how would be its Creator?!... Therefore, rend your hearts and keep them away from loving the things created, to get yourself attached to the Creator. For then we can say together with the psalmist: “It is good for me to draw near to God” 6. The soul that forsakes her Creator to love the created is a harlot. There is nothing more pure and more rejoicing than His love; If you forsake Him and get to embrace another, you would become defiled. 1 On Ps. 73. 2 The Way of life of the Catholic Church, 16. 3 Sermon 216: 5. 4 Sermon 255: 8. 5 Sermon 137: 1. 6 Sermon 21: 6. https://coptic-treasures.com/ 82 O soul, if you intend to be qualified for His bosom, forsake the other things and get attached to Him, not for the sake of any reward. That is why the psalmist after saying: For indeed, those who are far from You shall perish”; as though to show what is adultery, he adds: “It is good for me to draw near to God”; I seek no one but Him. Getting attached to Him is my goodness, from which there is no return1. Once you reach this happy level of perfection, you will count all the pleasures of the world as rubbish; and you can say together with the psalmist: “It is good for me to draw near to God” 2. It is the devil indeed who accuses the saints; he who envies us for being in the kingdom of heaven from where he was expelled. Yet, in the presence of such a divine Judge, and before whom he speaks, he would not dare to accuse us of something false or vain; he says something that seems as though true, as he did with the righteous ‘Job’, when he said: “Does Job fear God for nothing?” (Job 1: 9). Yet here, our adversary accuses ‘Job’ without looking into his heart. It is befitting of us to love God, not for the sake of a reward; As what kind of a reward do you expect to get from God who, whatever He gives you would be less than Himself. Do not worship God for the sake of a reward; For then you will receive Him who keeps Himself for you to enjoy. If you love what He has created; how much more would you love the Creator? Therefore, take away from your heart the love of the created to get yourself attached to the Creator; to be able to say together with the psalmist: “It is good for me to draw near to God” 3. (Father Caesarius, bishop of Arle) It is said that Jerusalem is the daughter of Zion, for being underneath Mount Zion. The Christian churches in the whole world are, as well, the temples of God; and the gates through which the believers enter are the Old and the New Testaments, their preachers and teachers. (Father Onesimus of Jerusalem) We can divide those who have reached the stage following childhood into two kinds: Some grow through study and thought; while others grow through their union with the Word of God, and through their deep love for Him (like David and Paul); who may say: “It is good for me to draw near to God” (28); and, “Who shall separate us from the love of Christ; neither death nor life; nor things present, nor things to come; nor any other created things, shall be able to separate us from the love of God which is in Christ Jesus our Lord” (Romans 8: 35, 38-39). On the other side there are those who would keep away from the sin of adultery for fear of punishment; they would stay pure and undefiled, yet out of fear, and not out of intention. Then there are those who are more perfect, who unite in purity with the purity of God. Those who may be called “queens”, because of being attached to the “King”; are 1 Sermon 21: 6. 2 Sermon 173: 5. 3 Sermons, 21: 5. https://coptic-treasures.com/ 83 worthy of standing on His right hand; and to them He says: “Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world” (Matthew 25: 34). Whereas to those who are of a lesser level, who are virtuous out of fear, who may be called “concubines”, and do not partake of the greatness and majesty of God, He says: “Fear Him who, after He has killed, has the power to cast into hell” (Luke 12: 5) 1. (St. Gregory, bishop of Nyssa) The perceptive five senses of the soul, if they get the grace from high above, and the sanctification of the Spirit, are indeed like the five wise virgins. Whereas, in case they stay on their ignorant nature, they will discover that they belong to the world, to whose spirit they get attached; although, in their pride, nice utterance, and good appearance, they vainly claim that they are brides of the Groom! For, as the souls that are wholly attached to the Lord, think, pray, seek His love (28); are those souls, attached to the love of the world, to the earth, where they seek, think, and have their mind wholly dwell. (St. Maccari the Great) 1 عظة 15 على نشید الأناشید ترجمة الدكتور جورج نوّار. https://coptic-treasures.com/ 84 AN INSPIRATION FROM PSALM 73 MY SOUL PRAISES YOU IN THE MIDST OF MY SUFFERINGS In my weakness I cry out: Why do You make the wicked prosperous? Why are they living as though they are the most happy of humans? Why are their strength firm? Why are they not plagued like other men? Why there are no pangs in their death? Assuming that there is no God; They set themselves as half gods! And the righteous moan for their oppression. Looking at You, I come to perceive Your goodness; Rising above the events; The eyes of my heart see Your righteousness, love, and compassion. When I see You impartial to any in heaven or on earth; My heart is filled wit joy; and my soul set forth to praise You. Grant me the uprightness and purity of heart; To behold Your majesty, and recognize the secrets of Your goodness; Pour Your goodness on me; To make me taste the sweetness of Your imperceptible goodness. Preserve me in Your righteousness; That my feet do not stumble, and my steps do not slip; That no doubt would crawl into my depths concerning Your goodness. In my depths I used to long for temporal peace; Deprive me of it, that my depths get filled with Your eternal peace; You give it to the boastful wicked, to fill up the cup of their evil, unless they return to You. The wicked boast the adornment of the bodies; They adorn their necks with golden necklaces; While their souls moan under the burden of the chains of sin; They walk haughtily in their costly attires; And do not perceive that, together with Adam and Eve, they hide naked behind the fig tree; How miserable they are! They are like the Ox left to roam around; while being prepared for slaughtering. Haughtily, the wicked speak loftily, setting their mouths against heaven; And their tongues walk through the earth; They assume that what their lips utter should be obeyed under any circumstances. Let me draw near to You, O my God; For you you draw near to me; Let me be preoccupied with You, and let my soul find comfort in You; Let me recognize Your ordinances; https://coptic-treasures.com/ 85 Let me become amazed by Your exalted wisdom; Glory be to You, O the Whole love and wisdom! https://coptic-treasures.com/ 86 AN ANNEX TO PSALM 73 PATRISTIC COMMENTARIES ON THE PURITY OF HEART (Psalm 73: 1) PURITY OF HEART AND SANCTITY: “Blessed are the pure in heart, for they shall see God” (Matthew 5: 8). Be simple and innocent, for then you shall become like little children who know no evil that destroy human life. For a start, do not talk bad about anyone; and do not give ear to those who do. As, if you listen to what you hear of what distort reputation, you will be counted as a partaker of the sin of talking evil. And if you believe what you hear, or add something more against your neighbor, you will be condemned of committing the same sin of the other party. Keeping yourself from distorting the reputation of others, an evil, that creates controversies, you would live in peace with everyone. Clothe yourself with sanctity that does not conform to evil, but grants steadfastness and joy. Practice goodness. Simply give out of the fruit of your labor to the needy; as it is the will of God to distribute His gifts to all he who gives will be blameless; as, the way he received from the hand of God, he faithfully consummates his ministry, and does not falter between giving someone and refraining from giving another. Consummating this ministry with simplicity is counted glorious in the sight of God. He who ministers with humility will enter into an intimate relationship with God. If you keep these commandments I am giving to you, your repentance, and that of your household will be well-received; and your heart will be pure and blameless1. (Father Hermas) To prepare the heart by orsaking the vain, evil, and controversial debates, is like turning your heart into a smooth board of wax, ready to be written on. (St. Basil the Great) If you become pure, you will be able to perceive what is not seen by the impure; and to behold the blessed vision shining in the pure heaven of your heart. (St. Gregory of Nyssa) PURITY OF HEART AND BELIEF IN THE UNSEEN: Prepare, not your mouth, but your heart Because we are fed, not by what we see, but by what we believe. We seek, not just what touch our outer senses; For, if we were not there to behold the Lord by our own eyes, and to touch Him by our own hands, then how could we believe in His resurrection from the dead2?! (St. Augustine) PURITY OF HEART AND LOVE: 1 Shepherd, Commandments 2. 2 Sermons on N.T. Lessons, 62: 5. https://coptic-treasures.com/ 87 Change the heart, to get the works changed…. Uproot the evil desires, and plant love. For, as “the evil desires (the love of money) is a root of all kinds of evil” (1 Timothy 6: 10), So love is a root of goodness1. (St. Augustine) PURITY OF HEART AND THE HEAVENLY LIFE: In case the heart is down on earth; namely, if man, in his behavior seeks earthly benefit, how could he then be purified? But if the heart is in heaven, it will be pure, as everything in heaven is pure. As pure silver is polluted through being mixed with dross, our mind is polluted through mixing with earthly thoughts; despite the natural purity and beauty of the earth in itself2. (St. Augustine) PURITY OF HEART AND ITS SIGHS: What does this mean? The sound tendency of the soul toward the truth is more valuable in the sight of God than worship; as God hears the unuttered sighs of the heart3. (St. Gregory of Nyssa) PURITY OF HEART AND THE REAL AUTHORITY: If you reign like a king over your heart; yet in deep humility; you will command the vain laughs to go away, and it does go away; the sweet crying to come, and it will come; and the rebellious flesh to do something and it does4. (St. John El-Dargy) PURITY OF HEART AND ITS WIDENESS: Let us prepare the Lord’s way in our heart. Man’s heart is naturally great and wide, as though it is the whole world. Consider the greatness of the mind, yet not in the physical sense, but in its ability to embrace such a great knowledge of the truth. Let us therefore prepare the Lord’s way in our heart through adopting a befitting way of life, and good and perfect works; That way would then preserve your life with uprightness, and the words of the Lord would reach you without hindrance5. (The scholar Origen) “Create in me a clean heart, O Lord” (Psalm 51: 10). He seeks such a creation, not as though he lacks a heart in his body, but, having corrupted it, he wishes to have it restored to its natural purity6. (St. Dedymus the blind) Behold, heaven is within you if you are pure; and angels are seen shining. (St. John Saba) 1 Ser. On N.T. hom 22. 2 Ser on Mount 2: 44. 3 Adv. Eunom 1: 37. 4 Ladder, step 7: 39. 5 In Luc. Hom 21. 6 Commentary on the Proverbs of Solomon, Fragment 8: 22. https://coptic-treasures.com/ 88 AN ANNEX TO PSALM 73 PATRISTIC COMMENTARIES ON THE PURITY OF HEART (Psalm 73: 1) PURITY OF HEART AND SANCTITY: “Blessed are the pure in heart, for they shall see God” (Matthew 5: 8). Be simple and innocent, for then you shall become like little children who know no evil that destroy human life. For a start, do not talk bad about anyone; and do not give ear to those who do. As, if you listen to what you hear of what distort reputation, you will be counted as a partaker of the sin of talking evil. And if you believe what you hear, or add something more against your neighbor, you will be condemned of committing the same sin of the other party. Keeping yourself from distorting the reputation of others, an evil, that creates controversies, you would live in peace with everyone. Clothe yourself with sanctity that does not conform to evil, but grants steadfastness and joy. Practice goodness. Simply give out of the fruit of your labor to the needy; as it is the will of God to distribute His gifts to all he who gives will be blameless; as, the way he received from the hand of God, he faithfully consummates his ministry, and does not falter between giving someone and refraining from giving another. Consummating this ministry with simplicity is counted glorious in the sight of God. He who ministers with humility will enter into an intimate relationship with God. If you keep these commandments I am giving to you, your repentance, and that of your household will be well-received; and your heart will be pure and blameless. (Father Hermas) To prepare the heart by orsaking the vain, evil, and controversial debates, is like turning your heart into a smooth board of wax, ready to be written on. (St. Basil the Great) If you become pure, you will be able to perceive what is not seen by the impure; and to behold the blessed vision shining in the pure heaven of your heart. (St. Gregory of Nyssa) PURITY OF HEART AND BELIEF IN THE UNSEEN: Prepare, not your mouth, but your heart Because we are fed, not by what we see, but by what we believe. We seek, not just what touch our outer senses; For, if we were not there to behold the Lord by our own eyes, and to touch Him by our own hands, then how could we believe in His resurrection from the dead?! (St. Augustine) PURITY OF HEART AND LOVE: https://coptic-treasures.com/ 89 Change the heart, to get the works changed…. Uproot the evil desires, and plant love. For, as “the evil desires (the love of money) is a root of all kinds of evil” (1 Timothy 6: 10), So love is a root of goodness. (St. Augustine) PURITY OF HEART AND THE HEAVENLY LIFE: In case the heart is down on earth; namely, if man, in his behavior seeks earthly benefit, how could he then be purified? But if the heart is in heaven, it will be pure, as everything in heaven is pure. As pure silver is polluted through being mixed with dross, our mind is polluted through mixing with earthly thoughts; despite the natural purity and beauty of the earth in itself. (St. Augustine) PURITY OF HEART AND ITS SIGHS: What does this mean? The sound tendency of the soul toward the truth, is more valuable in the sight of God than worship; as God hears the unuttered sighs of the heart. (St. Gregory of Nyssa) PURITY OF HEART AND THE REAL AUTHORITY: If you reign like a king over your heart; yet in deep humility; you will command the vain laughs to go away, and it does go away; the sweet crying to come, and it will come; and the rebellious flesh to do something, and it does. (St. John El-Dargy) PURITY OF HEART AND ITS WIDENESS: Let us prepare the Lord’s way in our heart. Man’s heart is naturally great and wide, as though it is the whole world. Consider the greatness of the mind, yet not in the physical sense, but in its ability to embrace such a great knowledge of the truth. Let us therefore prepare the Lord’s way in our heart through adopting a befitting way of life, and good and perfect works; That way would then preserve your life with uprightness, and the words of the Lord would reach you without hindrance. (The scholar Origen) “Create in me a clean heart, O Lord” (Psalm 51: 10). He seeks such a creation, not as though he lacks a heart in his body, but, having corrupted it, he wishes to have it restored to its natural purity. (St. Dedymus the blind) Behold, heaven is within you if you are pure; and angels are seen shining. (St. John Saba)
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