A PRAYER ON A NAIONAL LEVEL This psalm represents a lamentation on a calamity that touched the whole nation; presented by the psalmist who has experienced, both on a collective, as well as on a personal level, the exalted mercies of God in the time of affliction. Remembering the past, he presents a praise of thanksgiving on the exalted dealings of God; Looking at the present his heart moans for what is dwelling upon the whole nation; And looking forward to the future, he proclaims his trust, and the exultation of his heart for the glories prepared by God. This psalm, amid the afflictions, particularly the collective ones; reveals the practical solution which is realized, not through joyful dreams of awakening, but through the pouring of the souls together in prayers before God the Savior of the world. It is a psalm that suits the church, perpetually persecuted by the world. Many Jewish scholars believe that this psalm was written by Ezra the scribe; while others believe that it was written by the prophet David, returning to his throne after the rebellion of his son Abshalom came to end. This psalm presents to us Messianic prophecies concerning the joy and the glory, enjoyed by believers through the cross. Here, the psalmist requests from the church to renew her covenant with the Savior, who pours His mercies on her, to bring her forth to the eternal glories. 1- The past mercies 1 – 3 2- The renewal of the present 4 - 7 3- The glories to come 8 - 13 The title: To the chief Musician. A psalm of the sons of Korah. The name Korah means “Golgotha” (Calgary), where the Lord suffered on our behalf. We who believe in His resurrection, are all the sons of Korah 1. (St. Jerome) 1- THE PAST MERCIES: Remembering the past amid the calamity, the psalmist had the amazing mercies and salvation of God transfigured before him. That makes him cry out from the depths of his heart, with daring, together with humility and contrition before God. And as said by the apostle Paul: “We also who have the firstfruits of the Spirit, even we ourselves groan within ourselves, eagerly waiting for the adoption, the redemption of our body. For we were saved in this hope; but hope that is seen is not hope; for why does one still hope for what he sees?”(Romans 8: 23-24). “Lord, You have been favorable to Your land; You have brought back the captivity of Jacob” (1) “Lord, You have been favorable to Your land”. Looking forward by the spirit of prophecy to the Lord Christ, having on His head the crown of thorns, receiving death, 1 On Psalms, homily 64. https://coptic-treasures.com/ 2 then risen up to grant us the blessed resurrected life; the psalmist sees Him bearing on our behalf the curse that dwelt on our land, and granting us the heavenlies. “You have brought back the captivity of Jacob”. Bringing back the captivity here refers to the liberation from the painful evils; as is said by David: “When the Lord brings back the captivity of His people, Let Jacob rejoice and Israel is glad” (Psalm 14: 7). And when God saved ‘Job’ from his troubles, and granted him glory, it is said: “God brought back the captivity of Job” (Job 42: 10). The same happens when man is liberated from his troubles, in particular from the bondage of sin, he feels as though liberated from a bitter captivity. “You brought back the captivity of Jacob”, It is the experience of every believer, liberated from the captivity of sin through the cross. You bless Your land, O Lord; The same land You have previously cursed; now You bless it by Your coming; … The same land that previously heard the verdict: “Thorns and thistles it shall bring forth” (Genesis 3: 18). now, in the Song of songs, it is called: “The rose of Sharon, and the lily of the valley” (Songs 2: 1); The same land that brought forth thorns and thistles, hears in the book of Isaiah, the blessing: “There shall come forth a Rod from the stem of Jesse; and a Branch shall grow out of his roots” (Isaiah 11: 1). The Lord comes to proclaim the release for the captives; as it is also said in the Holy Book: “He led captivity captive” (Ephesians 4: 8); Namely, we who were in the past captives by the devil for perdition; now, the Savior leads us to salvation1. “Lord, You have been favorable to Your land” (1). This refers to the coming of the Savior … The land that rebelled against You, and was defiled by idol worship, is saved by Your coming. ‘Lord, You have been favorable to Your land”; Let this be the prayer of the sinner for getting forgiveness. You have blessed the earthen vessel (namely, the body); Even though it brought forth thorns and thistles, yet, being Your creation You renewed it. “You brought back the captivity of Jacob” (1); namely, of those who believe in Christ; of every believer who became a captive to sin2. (St. Jerome) You brought back our captivity, not by liberating us from some barbarian enemies, but from our evil doings, and from our sins, by which the devil has authority over us, and without which he has no authority3. Confess, therefore, that you are under bondage, to be qualified for liberation; For without knowing the enemy, how can man seek a liberator4? (St. Augustine) The sound heart that accepts the words of God, is like a good soil that produces good works. … Man is called ‘earth’, as it was said to Adam: “You are earth, and to earth you will return”. Pleased with mankind, God sent His only begotten Son incarnate to liberate nature from its captivity5. 1 On Psalms, homily 64. 2 On Psalms, homily 17. 3 On Ps, 85 (84). 4 On Ps, 85 (84). . 5 ا رجع تفسیر الم ا زمیر لأنسیمُس أسقف أورشلیم، اعده للنشر ال ا رهب القس صموائیل السریاني، 1988 https://coptic-treasures.com/ 3 (Father Onesimus, bishop of Jerusalem) “You have forgiven the iniquity of Your people; You have covered all their sins” (2) Forgiveness of the iniquity, and covering of sins refer to atonement. Covering the sin, as it came in the Holy Book, refers to that it is completely forgiven; as it is said by David: “Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man to whom the Lord does not impute iniquity. And in whose spirit there is no guile” (Psalm 32: 1-2); And, “You have forgiven the iniquity of my sin” (Psalm 32: 5). Covering our sins by His blood, the Lord Christ liberates us from condemnation; as “There is therefore now, no condemnation to those who are in Christ Jesus, who do not walk according to the flesh, but according to the Spirit” (Romans 8: 1). It is an eternal forgiveness, as it is said by the prophet Jeremiah: “For I will forgive their iniquity, and their sin I will remember no more” (Jeremiah 31: 34). “You have forgiven the iniquity of Your people” (2).You have saved your people, not for the sake of their works, but for the sake of your mercy “You have covered all their sins”. This psalm, in all its wholeness, refers to the coming of the Savior you cover their sins with virtues; you cover injustice with justice; and uncleanness with purity1. “You have forgiven the iniquity of your people”. We believe that this is realized in baptism. “You have covered all their sins”. This is realized by repentance; as it is written in the psalm: “Blessed is the man whose iniquity is forgiven, and his sin is covered” (Psalm 31: 1). In baptism our iniquity is taken away; and by repentance our sins are covered. They are not cleansed, but are forgiven. I wish we meditate very carefully in these words: Truly, by the coming of the Lord Savior, all our iniquity is taken away by baptism. When we lived without law, we sinned without law (Romans 2: 12). This kind of sin is called ‘anomia’ in Greek; namely (sinning without law). However, after baptism, it is not any more called ‘anomia’, but is called ‘sin’. Sin is not imputed except to him who knows that he commits it. When there is no disobedience to God’s commandment, there is no sin2. Do you wish to know how sins are covered by virtues? Yesterday I was lustful; but today I am pure. Purity covers lust. Yesterday I was a fool; but today I am wise. I repented my fault; Wisdom covers foolishnessYesterday I was robbing the possessions of others; but today I give away what is mine. Giving covers greed. Blessed is he who is forgiven in baptism; After baptism, repentance is like clinging to a wooden board floating after the sinking of a ship. We can say that a repentant, as he regrets having sinned, is called a happy man; he is granted salvation from destruction3. (St. Jerome) 1 On Psalms, homily 17. 2 On Psalms, homily 64. 3 On Psalms, homily 64. https://coptic-treasures.com/ 4 The Gentiles have become the people of God, as shown in the prophecy of Zechariah: “Sing and rejoice, O daughter of Zion! For behold, I am coming, and I will dwell in your midst’, says the Lord. Many nations shall be joined to the Lord in that day, and they shall become My people” (Zechariah 2: 10-11). He forgave the iniquity of the Gentiles by baptism, and covered their sins by repentance. Love and mercy, as well, cover sins. (Father Onesimus of Jerusalem) “You have taken away all Your wrath; You have turned from the fierceness of Your anger” (3) The Holy God does not endure sin. He who persists on it, is giving God his back, and would come under the horrible divine wrath. In the psalmist, St. Augustine sees his great care for the holy life, whether it is of the believer or of the people. The believer, having given thanks to God for covering all his sins, and because He has turned from the fierceness of His anger; Why would he again say to God: “Cause Your anger toward us to cease” (4). … Although he may not have committed any more sins; yet, knowing for sure the possibility of falling again into sin, he cries out to God to turn away from His anger because of his inner thoughts, or of the possibility of falling again. “You have taken away all Your wrath; You have turned from the fierceness of Your anger”. See the extent of the power of repentance; it keeps man from falling under the wrath of God1. (St. Jerome) 2- THE RENEWAL OF THE PRESENT: Remembrance of the mercies of God in the past, would exhort us to resort to Him in the present; to offer a praise of thanksgiving for His dealings with us, together with crying out from the heart, and seeking the renewal of the covenant with Him. “Restore us, O God of our salvation; and cause your anger toward us to cease” (4) If there is sweetness in the forgiveness of sin, the secret of this sweetness is the return of man to the bosoms of his Holy divine Father; namely, the reconciliation between heaven and earth; between the Creator and His creation. The word translated as “anger” here, is also translated as (grief or sorrow) (Ecclesiastes 1: 18; 7: 3). Nothing would make God angry as when men fall into despair concerning their evil, on the assumption that they could not return. This despair is actually a sign of the lack of faith. He who despairs of having salvation, does not believe in the day of judgment; or else he would do good, anticipating God, the divine Judge. Let us hear what the Lord says on the mouth of His prophet Jeremiah: “Withhold your foot from being unshod, and your throat from thirst” (Jeremiah 2: 25); And, “When people fall, do they not get up again? If they go astray, do they not turn back?” (Jeremiah 8: 4). 1 On Psalms, homily 64. https://coptic-treasures.com/ 5 The prophet Ezekiel uses a similar trend of thought by saying: “Repent, and turn from all your transgressions, so that iniquity will not be your ruin. Cast away from you all the transgressions which you have committed against Me, and get yourselves a new heart and a new spirit. For why should you die, O house of Israel? For I have no pleasure in the death of anyone who dies, says the Lord God. Therefore turn and live” (Ezekiel 18: 30-32); And he later says: “As I live, says the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live” (Ezekiel 33: 11). These words reveal to us that the mind should not fall into despair through lack of belief in these blessed promises; And that the soul, recognizing the signs of perdition, is committed not to refuse taking the medications, with the assumption that her wounds are incurable. Ezekiel says that God vowed, saying: “As I live!” So, if we choose not to believe in His promises, let us believe in them for the sake of the vow. The good man is he who prays with belief, saying: “Restore us, O God of our salvation, and cause Your anger toward us to cease” (4); And says: “By Your favor, O Lord, You had established me as a strong mountain; You hid Your face, and I was dismayed” (Psalm 30: 7). He intends to say that, thinking of the defilement of my sins, for the sake of the beauty of virtue, God has strengthened my weakness by his grace. (St. Eronimus) “Will You be angry with us forever? Will You prolong Your anger to all generations?” (5) God, not being angry forever, is not only set upon oour past experience of His dealing with His people along history, but also upon the attribute of mercy of God Himself. It is written: “And the Lord passed before him (Moses) and proclaimed: ‘The Lord, the Lord God, merciful and gracious, longsuffering, and abounding in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin” (Exodus 34: 6-7). “For His anger is but for a moment; His favor is for life; Weeping may endure for a night, but Joy comes in the morning” (Psalm 30: 5). If God’s anger which is but for a moment would make man cry out for bitterness; How would it be for those who dwell in hell forever? How could they endure the perpetual divine wrath?! St. Augustine believes that the psalmist cries out to God, not to be angry with us forever; on account of that, what has dwelt on Adam, has dwelt upon his descendants, upon all mankind. “Do not be angry with us forever”. As by God’s anger, we submit to death; And by the sweat of our face we shall eat bread (Genesis 3: 19). That was the verdict on Adam when he sinned; And Adam came to be everyone of us; as “In Adam all die” (1 Corinthians 15: 22). That verdict issued against Adam has crossed over to us; although not present then, yet we were in him What happened to Adam, extending to us, we are also committed to die Through Adam, by submitting to death, we received the weakness of the body; pains of suffering; poverty; and the snares of temptations; We carry all that in this body of ours; and that is the anger of God Yet, as your father’s sin would not harm you, if you change yourself; so we have to change; By faith, “being put to death” was taken away by His resurrection; Man would wholly be renewed, “For as in Adam all die, even so in Christ all shall be made alive” (1 Corinthians 15: https://coptic-treasures.com/ 6 22). Seeing that, the prophet says: “Do not be angry with us forever; Do not prolong Your anger to all generations” (5). The first generation was dead by Your anger; and the second generation will live by Your mercy1. (St. Augustine) “Will you not revive us again, that Your people may rejoice in You?” (6) He who falls under sin, will come to be under the divine wrath, and would become under the verdict of the eternal death The remedy is within the hand of Him who is alone able to revive, or to raise from the dead; That the sinner would restore his rejoicing in the Lord through the work of the divine grace. If sin kills the soul, and denies her the fellowship with God, the Grantor of life; the need is great for the spirit of resurrection! There is no true perpetual joy except by the attachment to the Lord, the Fountain of life and resurrection; the Grantor of joy. “You, O Lord, will revive us again” (6). Not that we return to you, and You revive us; It is not only being alive is from You, but by our mere return we are revived. “And Your people may rejoice in You” (6). By their evils they rejoice in themselves; but by their goodness they would rejoice in You. Desiring to rejoice in themselves, they found woe in themselves; But now; as our whole rejoice is in God; whoever rejoices, will rejoice in Him. Why, O brethren, would you rejoice in silver? When your silver will eventually come to an end, or you yourself will come to an end; nobody knows which will come first! But what is certain is that both will!. Nothing, and no one, would endure forever! That also applies to gold, clothes, houses, wealth, land; and finally to the light itself!. Do not ever rejoice in these things; but let your rejoice be in the Light that knows no setting; in the Dawn that is not preceded by a yesterday, and will not be followed by a tomorrow! … Who is this Light? It is He who says: “I am the Light of the world” (John 8: 12) 2. (St. Augustine) “Show us Your mercy, O Lord, and grant us Your salvation” (7) There is no way to enjoy the salvation other than the mercies of God proclaimed through the sacrifice of the cross. And there are no heirs of salvation, except those vessels of mercy. God’s mercies brought forth to us the Savior; and His grace grants us fellowship with Him. There is no cause through which God proclaims Himself as the Savior of the world, other than His love of mankind, and His exalted mercies. Until You return to revive us, we the dead: “Show us Your mercy, O Lord, and grant us Your salvation” (6-7). The descent of the Savior is a work of mercy by God. He would not have come as a Physician, unless most men are sick; and as we were in need of compassion, He came as a Savior3. (St. Jerome) “Show us Your mercy, O Lord, and grant us Your salvation” (7). Your salvation is Your Christ. Blessed is he to whom God shows His mercy; he who is not preoccupied by pride, God will show him His mercy. For, by showing him His salvation, He convinces him that however good he may be, there is no goodness in him, but that 1 On Ps, 85 (84). 2 On Ps, 85 (84). 3 Homilies on the Psalms 17. https://coptic-treasures.com/ 7 which is from Him, our whole Goodness. … And when man sees that all the goodness in him, is not his, but from God, he would realize that everything good in him is through the mercy of God, and not due to his own worthiness; … And once he does, he would not be proud; and not being proud, he would not fall; and not falling, he would stand; and standing, he would endure; and enduring, he would have peace; and having peace, he would rejoice, rejoice in the Lord his God. “And grant us Your salvation” (7). Grant us Your Christ. We shall see Your Christ, not the way the Jews saw Him, and crucified Him; But we shall see Him the way the angels see Him and rejoice1. (St. Augustine) 3- GLORIES TO COME: Through the experience of the past, we trust in the promises of God concerning salvation and the glory prepared for us in Christ the Savior of the world. It was said by Haggai the prophet: “The desire of all the nations will come; ‘And I will fill this temple with glory’, says the Lord of hosts ‘The glory of this latter temple shall be greater than that of the former’, says the Lord of hosts. ‘And in this place I will give peace’, says the Lord of hosts” (Haggai 2: 7, 9). “I will hear what God the Lord will speak. For He will speak peace to His people and to His saints; But let them not turn back to folly” (8) According to the Coptic translation, after the Septuagint, “I will hear what God the Lord will speak. For He will speak peace to His people, to His saints, and to those who return to Him with all their hearts”. Praying for all the people, as well as for every believer, and for the sinners who long to return to God with all heir hearts, the psalmist heard the divine voice responding to his prayer; and speaking peace for these three categories: for the people as a whole; for the saints as members of the congregation; and for those returning to God by repentance, that truly comes from their hearts. What God presents in the heart of His prophet to hear Him by his inner ears, He presents to every priest who loves all mankind, the way His Lord does; And He presents it as well, to every believer, true in his wide heart toward everyone. God speaks in all the big hearts that are wide enough to accommodate all mankind. Peace about which the Lord speaks in the prophet is not the mortal temporal kind of peace, presented to all humanity through the cross; but that about which the apostle Peter says: “In truth I perceive that God shows no partiality; but in every nation whoever fears Him and work righteousness is accepted by Him. The word which God sent to the children of Israel, preaching peace through Jesus Christ – He is the Lord of all” (Acts 10; 34-36). Concerning Moses; In that seclusion, God was not far from him; He was speaking to Him. David, as well, says: “I hear what God speaks in me” (8 LXX). What would be greater than when God speaks to someone2?! (St. Ambrose) 1 On Ps, 85 (84). 2 Duties of the Clerg, 3: 1: 2. https://coptic-treasures.com/ 8 Isaiah says: “The Lord God has opened my ear” (Isaiah 50: 5). To perceive what he means by saying: “The Lord God has opened my ear”: God has granted me a heart by which I hear His message. What the prophet hears, he hears it in his heart; the way we cry out in our hearts, “Abba Father” a silent cry heard by the Lord. By the same way the Lord speaks in our hearts, to make us cry out: “Abba Father”. Here also the prophet says: “I will hear what God the Lord will speak (in me)”. We find the same meaning said by Habakkuk: “I will stand my watch, and set myself on the rampart, and watch to see what He will say to me, and what I will answer” (Habakkuk 2: 1) These words refer to what the Lord speaks in the heart and in the mind1. “I hear what God the Lord proclaims in me” (8) 2. The prophet prays for the sake of the people, he speaks, while God speaks in him …You perceive that God does not speak in the ears but in the heart; according to Zechariah: “The angel who talked in me said to me …” (Zechariah 1: 9). By the angel here, it is to be understood that it is the Lord who proclaims the will of the Father; who is called in Isaiah: “The great angel of counsel” (Isaiah 9: 6)..I listen to the voice of the Lord God in me; I listen by the ears of my heart; to hear what the Lord God speaks in me3. “For He will speak peace to His people and His saints, but do not let them turn back to folly” (8). Here, I notice three categories: His people, His faithful ministers, and those who return to Him with hope. He speaks peace to His people, not to the Jews about whom Hosea says: “For you are not My people” (Hosea 1: 9) 4. (St. Jerome) “I hear”. Because God speaks in the prophet, in a world with much noise, man needs a retreat from this distraction, a return to his soul, and from his soul to God, whose voice he hears inside him; he needs to seal his ears against the loud noise of this life; against this soul burdened by the corruptible body; and against the imaginations of “this earthly tent that burdens the thoughtful mind” (Wisdom of Solomon 9: 15); So that he could say: “I hear what the Lord God speaks in me” (8). What does he hear? He hears Him “speaks peace to His people” 5. O brethren, If you wish to belong to this peace uttered by God, Direct your hearts to Him, and not to me, or to this or that man! For he who directs himself to the hearts of men, will fall together with them. … What would be better? To fall together with the one to whom you direct yourself; Or to stand firm with Him (God), our joy, peace, comfort, and the end of all our troubles. There is no better than God. Blessed are those who direct their hearts to Him6. (St. Augustine) The thought comes from God, when He visits us by the enlightenment of the Holy Spirit; lifting us up to a great progress … And when He chastens us in case we slow down our growth, or when we are overcome by slothfulness. He reveals to us the secrets of heavens, and turns our goals toward the virtuous works; the way He has 1 On Psalms, homily 17 2 On Psalms, homily 17 3 Homilies on Psalms, Alternate Series, 64. 4 Homilies on the Psalms 17. 5 On Ps, 85 (84). 6 On Ps, 85 (84). https://coptic-treasures.com/ 9 done with ‘Ahasuerus’ whom God chastised, and exhorted to bring back what was written concerning the great works of Mordecai The prophet says: “I hear what the Lord speaks” (8); Another prophet says: “And the angel who talked in me said to me” (Zechariah 1: 14); And the Lord Himself says: “For it is not you who speak, but the Spirit of Your father who speaks in you” (Matthew 10: 20); And Paul, the chosen vessel says: “Since you seek a proof of Christ speaking in me ” (2 Corinthians 13: 3) 1. (Father Moses) “Surely His salvation is near to those who fear Him; That glory may dwell in our land” (9) When the believer fears God, salvation would be near to him, as though springing from his inner depths; where glory dwells in his land on a perpetual and a steady basis. Our land which, under the ancient curse, produces thorns and thistles, is dwelt by the incarnate Word of God,; according to His promise: “I will be a wall of fire all around her, and I will be the glory in her midst” (Zechariah 2: 5). “His salvation is near to those who fear Him” (9). The Lord God says: I shall reveal to you the way of salvation. I will be merciful to you. Although your repentance is still not complete, I shall wait for you, and I shall give you another chance for a perfect repentance. So “that the glory may dwell in our land”, He calls you to repentance, that you, who were leprous before, would receive Christ as your guest2. “For His salvation is near to those who fear Him”. How would God be near those who fear Him? As fear is far from perfection; yet “Perfect love casts out fear” (1 John 4: 18), For us who fear the Lord, He will not only be near to us, but will be in us, “I will dwell in them, and walk among them, I will be their God, and they shall be My people” (2 Corinthians 6: 16). “That glory may dwell in our land” (9). That is the land about which is said in the Holy Book: “The earth shall yield her increase” (Psalm 67: 6). The increase of our land is the “Bread of life” who was born for our sake in Bethlehem (house of the bread); the Bread that comes from heaven for our sake; the Bread that the “angels desire to look into” (1 Peter 1: 12)3. (St. Jerome) “He himself shall dwell in prosperity, and his descendants shall inherit the earth” (Psalm 25: 13). Namely, that the soul of him who fears the Lord, will dwell in prosperity, and will perpetually be in harmony with it. The text may also refer to man while in the body, living in the fear of God; he will live in prosperity, and in the heavenlies, for being in charge of his body, and for enjoying having authority over it; that he therefore possesses the inheritance of glory, and enjoys the heavenly promises4. promises4. (St. Ambrose) Commenting on this phrase, St. Augustine says: [The whole land at that time worshipped idols, and feared the devil and not God; And although Israel feared God, yet with an absolute material mind. 1 Cassian, Conferences 1: 19. 2 On Psalms, homily 17 3 On Psalms, homily 64. 4 Death as a Good, 9: 39. https://coptic-treasures.com/ 10 In the Old Covenant they used to fear God, lest He would deliver them to captivity; their land would be taken away from them; their vineyard would be destroyed by hail; their women would be inflicted by barrenness; or their children would be taken away. Although God’s material promises have prevailed upon their minds, yet He, who was far from the Gentiles, was near to them; according to the words of the apostle: “He came and preached peace to you who were afar off and to those who were near” (Ephesians 2: 17). The Jews were near, having worshipped the One God. Who were those who were afar? The Gentiles who forsook the One God who made them, and worshipped the things created. … Man could never be afar from God, as far as place is concerned, but concerning love. When you love God, your are near to Him; and when you hate Him, you are a far from Him; even if you are in the same place1! (St. Augustine) “Mercy and truth have met together; Righteousness and peace have kissed each other” (10) By the cross, the constitution of our relationship with God and with our brethren is set upon mercy, without disregarding the truth and the righteousness, in company with peace. By these factors, reacting together, the believer is glorified. He personifies the four, and makes them encounter each other on the same way. And what is this Way but He who said: “I am the Way, the Truth, and the Life” (John 14: 6). He is the Love, by, and in whom, we enjoy the divine mercy, recognize the truth, be clothed in the righteousness, and enjoy the sweetness of peace. These four features have deserted Adam and his descendants since the fall of our early parents; then were restored by humanity in the most exalted image in the second Adam who came down from heaven. According to St. Jerome, both the Gentiles and the Jews encounter together in Jesus Christ: the Gentiles through the mercy, and the Jews through the truth. “Mercy and truth have met together; Righteousness and peace kissed each other”. What a wonderful portrait! Are you a sinner? Meditate in the saying “Mercy” Are you a faithful minister? Meditate in the saying “and truth”. Are a sinner, do not despair; Are you are righteous, do not boast yourself2. “Mercy and truth have met together; His salvation is near to those who fear Him; That glory may dwell in our land”. In truth, the glory of God dwells in our land, and consequently, “Truth shall spring out of the earth; Yes the Lord will give what is good” (10, 11). What goods? “Our land gives its increase” Mary. Our land, our body gives their fruit. “Righteousness walks”. “The virgin land gives the fruit of righteousness” 3. “Mercy and truth have met together; Righteousness and peace kissed each other”. All these have become one in the secret of the Savior Lord – the Son of Man and the Son of God – who is our Truth, our Compassion, our Peace, and our Righteousness; In whom the righteousness of the first people, and the mercy of the second, have met together in one peace. Truly, the apostle says: “For He Himself is our peace, who has 1 On Ps, 85 (84). 2 On Psalms, homily 17. 3 On Psalms, homily 17. https://coptic-treasures.com/ 11 made both one” (Ephesians 2: 14). That is the secret to which the church longs, and cries out in the Song of songs: “Let Him kiss me with the kisses of His mouth” (Song 1: 1). And that is the kiss about which the apostle Paul says: “Greet one another with a holy kiss” (Romans 16: 16; 1 Corinthians 16: 20; 2 Corinthians 13: 12; 1 Thessalonians 5: 26) 1. Who weeps, and says together with the prophet Jeremiah: will instantly find the words: “Mercy and peace have met together; Righteousness and peace have kissed each other”, realized in him. If he is terrified by the righteousness and the truth, mercy and peace will give him courage to search for salvation2. (St. Jerome) Both (mercy and peace) are said about His Person, and embrace Him3. (The scholar Origen) There is perfection in peace, where everything is accepted. That is why the workers of peace are the children of God, in whom nothing is against Him; and the children have to be like their Father. The workers of peace in their soul, are those who have authority over all their psychological intents, and who submit them to reason; namely to mind and spirit; those who reigned the desires of the flesh; and became the kingdom of God; where everything is in order; In whom what is exalted in man, gives command to what is mutual between man and beasts; And what is exalted in man submits to the One who is more exalted than him; namely, to God. It is actually not possible for you to reign those lower than you, unless you submit to Him who is more exalted than you. That is the peace granted by God, on earth to those with the god will. Do you wish for peace? Do righteousness, for peace to become yours; For “Righteousness and peace have kissed each other” (10). (St. Cyprian) “Mercy and truth have met together”. Truth in our land (in the person of the Jew), and mercy (in the land of the Gentiles). The truth is where the words uttered by God (with the Jews), and where is the mercy? It is with those who forsook their God and followed the demons? Has He come down to them as well? Yes He did! Do righteousness to have peace; If you do not love righteousness, you will not have peace; As both – righteousness and peace – love each other, and kiss each other. Ask all men: Do you want peace? All races will answer with one mouth: Yes we want and love peace! Then, love righteousness as well, for these two – righteousness and peace – are friends, kissing each other. If you do not love the friend of peace, peace itself will not love you, and will not dwell in you. How great is the love of peace! For, even the wicked longs for peace; It is a good thing. But do righteousness, as righteousness and peace kiss each other and never disagree4. (St. Augustine) 1 On Psalms, homily 64. 2 Ep. 122: 3. 3 Ep. 122: 3. 4 On Ps, 85 (84). https://coptic-treasures.com/ 12 Mercy and truth; Justice and peace. These couples were afar from one another for so long; according to what the Lord said in the prophecy of the prophet Hosea: “There is no truth or mercy or knowledge of God in the land. By swearing and lying, killing and stealing and committing adultery, they break all restraint” (Hosea 4: 1-2); for which the prophet David cries out: Send your mercy and your right. (Father Onesimus of Jerusalem) “Truth shall spring out of the earth; and righteousness shall look down from heaven” (11) The Lord Christ, “is the “end of the law” for righteousness to everyone who believes” (Romans 10: 4); And He is the “Truth”, looked down from heaven, and came down for the sake of the salvation of mankind; according to His testimony: “I am the Truth” (John 14: 6). How then has He sprung out of the earth, but, according to St. Jerome, by the incarnation of the divine Word in the womb of the Virgin Mary? … Looking down from heaven on mankind, He came down to them to proclaim His love, practically given for the sake of their salvation. And according to St. Ambrosiaster, this prophecy, saying: “Truth shall spring out of the earth” has revealed the Person of the Lord Christ. He says that the identity of the Lord Christ was vague, difficult to recognize; but His resurrection from the dead has confirmed that He is the Son of God. And the Roman Centurion has recognized His Identity when he saw the wonders that happened while He was on the cross, that he and those who were with him said: “Truly, this was the Son of God” (Matthew 27: 54). If our inner life became earth producing the thorns and thistles of sins, He looked down on us, and bore the disgrace of the cross on our behalf, to dwell in us, and to set His kingdom inside us. David says: “Truth shall spring out of the earth”(85). For God, in whom Truth is, took an earthly body to open up the way of salvation before the earthly creatures1. (Lactantius) By saying: “The Truth springs out of the earth” (85), David also prophesies His birth from a Virgin, and His resurrection from the dead2. (St. Erinaos) In a garden He was buried, where a vine was planted. Having said about Himself: “I am the true Vine” (John 15: 1). He was planted in the earth to uproot the curse that dwelt on it because of Adam, to produce thorns and thistles. The Vine sprang out from the earth to consummate what is written: “Truth shall spring out of the earth, and Righteousness shall look down from heaven” (11) 3. (St. Cyril of Jerusalem) To someone who may ask: Why did the prophet Paul say that the second Man is from heaven, and not in heaven (although the Lord Himself has taken His body from the earth; for St. Mary is a descendant of Adam and Eve?); To answer him I say that that the physical love between man and woman produces children who inherit the original sin from their fathers. But Christ has taken a body from the womb of the Virgin 1 Lactations: Divine institutions, 4: 12. 2 Adv. Haer. 3: 5: 1. . 3 مقال 11 :14 https://coptic-treasures.com/ 13 without human seed; namely, He did not come as a result of that kind of lust, despite taking His body from the earth. That is what the Holy Spirit means by proclaiming: “Truth shall spring out of the earth” (11). Nevertheless, it is said that He is a heavenly Man, and from heaven, and not an earthly Man1. According to St. Augustine: Earth is also the believer, who has been earth because of the sin; but through his belief in the Lord Christ, truth has sprung out in him; And instead of falling under the punishment of sin, he enjoys the new life, liberated from sin. “Truth shall spring out of the earth”. Christ was born by a woman; The Son of God has come in a human body. What is the “Truth”? It is the Son of God. And what is “the earth”? It is the body The Truth was born from the Virgin Mary, to be able to offer Himself a sacrifice to justify mankind -- the sacrifice of suffering; the sacrifice of the cross. How could He offer a sacrifice for our sins, unless He dies? And how could He die, unless He receives from us the body prone to death? It was not possible for Christ to die; as the Word of God would not die; Deity would not die! How could He offer a sacrifice, a healing sacrifice, unless He dies; unless He is clothed with a body that sprang out of the earth2? (St. Augustine) “Truth shall spring out of the earth; and Righteousness shall look down from heaven”. The Truth of the promise springs out of the earth; And the Sun of Righteousness looks down from heaven, to shine with His light abundantly on mankind, who are in darkness, and in the shadows of death3. (St. Jerome) “Yes, the Lord will give what is good; and our land will give its increase” (12) As the Lord Christ proclaims the dwelling of the Holy Trinity in us, our heart turns into a paradise that bears the fruits of the Holy Spirit. By that the prophecy is fulfilled, saying: “Is the seed still in the barn? As yet the vine, the fig tree, the pomegranate, and the olive tree have not yielded fruit? But from this day forward I will bless you” (Haggai 2: 19). The apostle, having experienced this fruit, says: “The fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self-control” (Galatians 5: 22-23). And that is what the Lord of hosts has already proclaimed by the prophet Zechariah, saying: “’But now, I will not treat the remnant of this people as in the former days’, says the Lord of hosts. For the seed shall be prosperous, the vine shall give its fruit, the ground shall give her increase” (Zechariah 8: 11-12). And the psalmist says: “Then the earth shall yield her increase; God, our own God shall bless us. God shall bless us, and all the ends of the earth shall fear Him” (Psalm 67: 6, 7). St. Augustine interprets the word that came here as “goods or goodness”, as (sweetness); as the Lord grants His believer “the sweetness of doing righteousness”, pouring on him a kind of joy; after having found his joy in evil. … he who used to find joy in drinking, will turn to reason; … he who used to find it in stealing, will find his joy in giving to others; he who used to find his joy in listening to filthy songs, will find it in 1 Sermon 362. 2 On Ps, 85 (84). 3 On Psalms, homily 64. https://coptic-treasures.com/ 14 praising God; and he who used to find his joy in going to evil places, will find it in going to the church. This pleasure will dwell on him from the Lord. “The Lord will give what is good” (12). The cause of these kisses in psalm 85: 12, is that the Lord gave what is good, and that our land gave its increase (12). Now, we can see the fulfillment of the promise given then. Our land will give its increase when plowed by the plow of righteousness; when its old iniquities are rooted out by means of fasting, and the rest of virtues, to produce hundredfold of the yield of the seed of the gospel that it receives. Peter and the other apostles have sown their land with troubles of every kind; And we could say truly that their land has given its increase; Also when the martyrs are slain and crucified, their land will give its increase1. “Our land will give its increase”. These words refer to Him who became the heavenly Bread, He who said: “I am the bread which came down from heaven” (John 6: 41) 2. (St. Jerome) Let everyone know himself, and let him acquire his own vessel; and when the soil of his body is plowed, let him anticipate the fruit in due time. I wish his land produces no thorns or thistles (Genesis 3: 18), but he would rather say: “Our land will give its increase” (12) 3. (St. Ambrose) As the earth would not give fruit unless it receives rain, So are our souls, they will not produce virtues without receiving the goodness of God4. (Father Onesimus of Jerusalem) “Righteousness will go before Him; and shall make His footsteps our pathway” (13) The psalmist ends the psalm, looking at the Savior coming down to our earth to deliver Himself to us as the “Righteousness”; to acquire and to be clothed by it; to bear us in Him; being the Way through which He brings us forth into the bosom of the Father. Our Christ, being the King of kings, needs no procession to precede and to reveal His glory; For His righteousness always precedes Him, and reveals the path of our salvation. According to St. Jerome, the talk here is about the Lord Christ who could never stumble, for there would never be thorns or thistles or stones along His way. He would never walk in our hearts if there is any sin left in them. … Let us therefore, prepare the way for Him, before He steps inside us. And according to St. Augustine, the righteousness will go before Him. Repentance will prepare our footsteps, led by God Himself. 1 On Psalms, homily 64. 2 On Psalms, homily 17. 3 Letter 15. . 4 ا رجع تفسیر الم ا زمیر لأنثیموس أسقف أورشلیم، أعده للنشر ال ا رهب القس صموائیل السریاني، 1988 https://coptic-treasures.com/ 15 AN INSPIRATION FROM PSALM 85 WHEN WILL MY LAND GIVE ITS INCREASE? Because of our first parents Adam and Eve, curse dwelt upon our land; To produce thorns and thistles. Instead of the garden of Eden, the world for us became a valley of tears. Our own body produced thorns and thistles as well. Who could save it from its evil desires? By Your love You came down to our world; You have borne our sins, and healed our infirmities; Our life in Your company became an enjoyable journey; You came to set almost angels out of us; And to turn our earth into almost heaven; You brought back the captivity of Jacob; And granted us the glory of the children of God. He who knew no sin, became a sin offering on our behalf; You received the curse of the cross instead of the curse that dwelt upon us because of breaking the commandment. You granted us Your Holy Spirit to renew our nature. To perpetually sanctify us; To turn our barren wilderness into a joyful paradise. To grant us His fruit, of love, joy, peace, etc. Glory be to You, Your Good Father, and to Your Holy Spirit!
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