A MISERABLE NIGHT This is counted by some as the saddest of all the psalms; in which the psalmist searched for the most bitter terms and expressions to describe the condition he has reached; a seemingly with no hope of salvation1. Some, however believe that it expresses what the Lord Christ has endured when, through His own free will, He took upon Himself to bear our sins; when the adversary hosts were stirred up against Him; when His soul was labored with calamities; when he descended into the pit as someone without power; and was counted by His crucifiers as the object of god’s wrath. It is, as well, the only psalm that did not end with joy and praise, or with thanksgiving to God. Even though, according to St. Jerome, it is more like a praise presented by the children of resurrection, having perceived what the Lord Christ has done, when His soul descended to Hades, and carried the captives to bring them forth to paradise. 1-A cry-out seeking the divine help 1 - 2 2- A lamentation by a suffering righteous 3 - 9 3- Inquiries by someone on the verge of the grave 10 - 12 4- Inquiries about the reason behind the affliction 13 – 17 The title: A song. A psalm of the sons of Korah (to the end). By the chief Musician: according to Mahalath Leannoth; in antiphonal response to a contemplation by Heman the Ezrahite. According to St. Jerome: 1- The sons of Korah, as we saw in psalm 85, refer to the sons of resurrection; as ‘Korah’ means (Golgothah or Calvary). 2- To the end: As this psalm is a praise to be said, not at the beginning, where the father Patriarchs were; nor in the middle, where the prophets were; but at the end, where the apostles and we, to whom the joy of the praise is promised, are. 3- The word mahalath in Hebrew means (Chorus), used where there are a multitude praising together in harmony, as though in one voice. 4- In antiphonal response refers to that all the multitudes respond together in praising God. It is the secret of the church of many nations, places, and different customs, assembled together to form one Chorus to glorify God. The antiphonal response to the psalm is not only by words of the mouth, but by following the lead of the Lord Jesus Christ in His suffering for the sake of others. It is as though the goal of this psalm is to adopt the practical giving love of the Lord Christ for the sake of our brethren. 5- Heman is one of the chief Musicians like Asaph and others. As to the name Ezrahite, it is derived from ‘Ezra’, meaning (helper). Ezrahite therefore, means (the help of God). This church chorus is formed of all the nations through the help of God. In conclusion, St. Jerome believes that the title refers to that this psalm concerns the sons of resurrection, who, by the grace and help of God, form together a chorus of all 1 William MacDonald: Believer's Bible Commentary, 1995, Ps. 88, The Saddest Psalm. https://coptic-treasures.com/ 2 the nations of the world, to praise God in harmony at the end of times, when the gospel is preached; all responding together with the one promised spirit of joy, Here we find a prophecy about the sufferings of our Lord Christ. As, according to the prophet Peter: “For to this you were called, because Christ also suffered for us, leaving us an example that you should follow His steps” (1 Peter 2: 21); And the apostle John says: “He had to lay down His life for us. And we also ought to lay down our lives for the brethren” (1 John 3: 16); And: “Although I give my body to be burned, but have not love, it profits me nothing” (1 Corinthians 13: 3); all of which refer to the meaning of ‘antiphonal response’. The Lord Christ proceeded first, followed by the chorus of martyrs, up to the end, to get a crown in heaven1. (St. Augustine) 1- A CRY-OUT SEEKING THE DIVINE HELP: “O Lord, God of my salvation, I have cried out day and night before You” (1) This beginning represents the only joyful ray amid the pitch darkness that prevailed upon the psalmist in this psalm; or, let us says, the only star to give light in such a night of darkness; after which the psalmist presented a very sorrowful statement, and cries out to the Lord; as someone who has no comfort. Before starting his complaint to the Lord God of his salvation, the psalmist proclaims that, although his anguish reached a serious level, yet he was hoping that the Lord alone could save him. “Before You”: Under the bitterness of intense affliction, man usually cries out; but the need is to cry out before the Lord, as God of his salvation. Many are used to fill the ears of men with their complaints of what have dwelt upon them; Others fill the air with complaints in vain; And still others bury their cries deep inside themselves, which may cause them ultimately to breakdown! … I wish we, instead, pour ourselves before God, and present to Him the cries of our hearts; as He, alone, can grant us salvation. “O Lord, God of my salvation”. This psalm is actually sung in the name of the Savior; as what came in it of humble expressions, He utters by His Manhood for the sake of the salvation of humanity. “By day I cry out, and by night I seek before You” 2 (1) (St. Jerome) Let us now listen to the voice of Christ lead us in singing in the prophecy; and to the chorus of His believers, by following His lead, or by thanksgiving3. (St. Augustine) “Let my prayer come before You; Incline Your ear to my cry” (2) As his heart grew bitter because of his anguish, his voice became so faint, that he seeks from the God of his salvation to incline his ear to hear the hidden cries of his heart. In his grief, he wishes to feel that he is standing before the Lord, and in His presence; as though, God is only preoccupied with listening to him. Feeling that the language no more helps him to express his condition, he does not care to prepare an eloquent speech to 1 On Ps. 88 (87). 2 On Psalms, homily 65. 3 On Ps. 88 (87). https://coptic-treasures.com/ 3 complain, but prays to God to listen to the language of sorrow that prevail upon his depths. “Father, into Your hands I commend My Spirit” (Luke 23: 46); “Let my prayer come before you; Incline your ear to my cry” (2) It is the voice of the Son, speaking in our name to the father. “Incline your ear” is a sign of intense weakness that makes your voice so faint, that to hear it, the listener must incline his ear! Although it may seem unbefitting to say that the God the Father is unable to hear the voice of God the Son, except by inclining His ear; yet we should take into consideration that the holy Book sometimes uses some of the expressions of our human weakness to make us understand more easily what it says1. (St. Jerome) Even our Lord prays, not as God, but as a suffering servant He: : “cried out day and night” (1) Our prayers, to enter before God, means receiving it; And inclining His ear is a sign of compassion, by listening to it; For God has no body members as we do2. (St. Augustine) So Jesus did “when he got wearied from His journey, He sat by the well” (John 4: 6).He got wearied because He did not find the people of God whom He sought, “They went away from the presence of the Lord” (Genesis 4: 16). the sinner goes away, but the righteous comes in. Adam, as a sinner hid himself from the presence of the Lord; But the righteous says: “Let my prayer come before You” (2) 3. (St. Ambrose) 2- A LAMENTATION BY A SUFFERING RIGHTEOUS: “For my soul is full of troubles, and my life draws near to the grave” (3) The psalmist says that troubles have so gathered together upon him; that he is no more able to present a specific complaint. His heart became so full of sorrows, that there is no more space for any more. His life became like someone drawing near to the grave; he counts himself among the dead. St. Jerome believes that the psalmist, here, describes what the Lord Christ endured on the cross; as He carried the sins of the whole world, then descended to the pit to liberate the captives. “He drew near to it”, but it was impossible for the pit to take hold of Him, on account of that He is without sin. Another prophet says that: “He has borne our griefs” (Isaiah 53: 4); St. Matthew the Evangelist says: “He took with Him Peter and the two sons of Zebedee, and He began to be sorrowful and deeply distressed” (Mathew 26: 37). Our Lord Himself says: “My soul is exceedingly sorrowful, even to death” (Mathew 26: 38). And the psalmist David, seeing by the spirit of prophecy, what is going to happen, said on His tongue: “My soul is full of troubles; and my life draws near to the grave” (3). And His body (the church) like a chorus following her Leader, should learn from her Head, that these sorrows are not because of our sins, but a sign of our human weakness. 1 On Psalms, homily 65. 2 On Ps. 88 (87). 3 Joseph 3: 8. https://coptic-treasures.com/ 4 We hear the apostle Paul, a prominent member in this body, confess that his soul is full of such troubles, saying: “I have great sorrow and continual grief in my heart… for my brethren, my kinsmen according to the flesh, who are Israelites” (Romans 9: 2-4) 1. (St. Augustine) “For my soul is full of troubles”. I bear the sins of many; and the suffering for the sake of all, My soul is full of sorrows; I bear evil burdens to cast on the cross. “My life draws near to the grave”. He say well “draws near”, as He was not held in the pit, but drew near to it for our sake. In another psalm, the psalmist says in the name of the Lord: “For You will not leave My soul in Sheol, nor will You allow Your Holy One to see corruption” (Psalm 16: 10) 2. (St. Jerome) “I am counted with those who go down to the pit, I am like a man who has no strength” (4) In the midst of his anguish, the psalmist remembers the episode when the sons of Jacob cast their young brother Joseph in the well, where he became like a man who has no strength. Because of us, the Lord Christ descended to the pit of Sheol; where His crucifiers assumed that He became without strength; and did not perceive that, by His descent He destroyed the gates of Sheol, and saved those who died on the hope, and were held in Hades for such a long time. As to the dry well in which Joseph was cast (Genesis 37: 24), Why should we marvel that the well of the Jews was without water? When it is written: “having forsaken Him, the Fountain of living waters, and hewn themselves cisterns – broken cisterns that can hold no waters” (Jeremiah 2: 13). And to know that this is true; let us hear what the Lord says about Himself on David’s tongue:: “You have laid Me in the lowest pit, in darkness, in the depths (of death) (Psalm 88: 6 – Septuagint) 3. (St. Ambrose) “I am counted with those who go down to the pit”. Those who crucified Me assumed that I went down together with the rest of men to be held in the prison of the lower world; They did not perceive that I went down there to draw together with Me those who were held there. “I am like a man who has no strength”, Yet I am free among the dead; as the other men were held in the pit by the shackles of sin; as no man is without sin, even though his life is one day As we all are “caught in the cords of our sins” (Proverbs 5: 22), he who goes down there, will be held by the law of the lower world. But by nature I am free; although I became like a sinner to the account of the sins of men4. (St. Jerome) “Adrift among the dead, like the slain who lie in the grave, whom You remember no more, and who are cut off from Your hand” (5) 1 On Ps. 88 (87). 2 On Psalms, homily 65. 3 Joseph 3: 16. 4 On Psalms, homily 65. https://coptic-treasures.com/ 5 In the Septuagint version, this text came as: “I became free among the dead”. The fathers of the church talked much about the Lord Christ, who, with His complete free will, received death for our sake, and became like the slain who lie in the grave. “like the slain who lie in the grave”. He did well by saying “(like) the slain”. He received the wounds for the sake of the salvation of humanity; according to the words of Isaiah: “He has borne our griefs and carried our sorrows” (Isaiah 53: 4) 1. (St. Jerome) Although He was called “dead”, yet not like those dead who lie in hell; He was the only One free among the dead (5) 2. “The sun was darkened” (Luke 23: 45) for the sake of the Sun of Righteousness (Malachi 4: 2); “The rocks were split” for the sake of the Spiritual Rock (Mathew 27: 51;1 Corinthians 10: 4); … and “The graves were opened and many bodies of the saints who have fallen asleep were raised”, because of Him who is “free among the dead” (Mathew 27: 52; Psalm 88: 5); “having set the captives free from the waterless pit” (Zechariah 9: 11) 3. (St. Cyril of Jerusalem) Who can liberate from death, and from the bondage, but Him who is “free among the dead” (5)? And who is He who is “Free among the dead”, except Him who is without a sin among the sinners? Our Savior Himself says: “The ruler of this world is coming, and he has nothing in Me” (John 14: 30). “The ruler of this world”, who holds fast those whom he deceives, seduces, and provokes toward sin and death, “has nothing in Me” Come, O Lord; Come, O Savior; so that the captive may recognize You! Let him who was taken into captivity escape to You; Be his Redeemer! I was lost, yet I was found by Him, in whom the devil has nothing that come from the body! Is it possible for a mortal body to take hold of Him, to crucify and to kill Him?! You are wrong, O deceiver; The Savior would never be deceived … You may see in Him a body prone to death; yet not the body of sin, but “by sending His own Son in the likeness of the sinful flesh, on account of sin; God condemned sin in the flesh” (Romans 8: 3) For what goal? “That the righteous requirement of the law might be fulfilled in us who do not walk according to the flesh but according to the Spirit” (Romans 8: 4). Our souls will not abide in bondage, for He forgives our debts day after day4. With active worthiness, He saves from this bondage of sin; He who says in the psalms: “I became like a man who has no strength; Free among the dead” (4-5). For He alone was free, for He alone was without sin. By saying in the gospel: “The ruler of this world is coming and he has nothing in Me” (John 14: 30), He refers to the devil who came in the persons of the Jews who persecuted Him. He finds nothing in Me of the sin, as he would in those who are killed as righteous; For I do not pay the punishment 1 On Psalms, homily 65. . 2 مقال 4 :10 . 3 مقال 34 :13 4 Sermon on N.T. Lessons, 84: 6. https://coptic-treasures.com/ 6 of death because of My sins; but I endure death to fulfill the will of My Father; I would not suffer, if I am not willing to do so; “I have the power to lay My life down, and I have the power to take it again” (John 10: 18). That is definitely the One who is “free among the dead” 1. We are partly free and partly in bondage. Our freedom is not yet complete, nor utterly pure; for we have not yet entered into eternity. We are still partly in weakness, yet have partly gained freedom. What we have committed of sins are already cleansed by baptism; But is evil completely wiped out, and we have become without weakness? 2 (St. Augustine) He delivered His life for our sake; and became as free among the dead (5). Death did not attack Him because of sin like it did to us; As he was, and still is without sin; He endured passion by His own free will, for our sake, and for the sake of His limitless love for us3. (St. Cyril the great) “You have laid me in the lowest pit, in darkness, in the depths” (6) In the Septuagint version it came as: “They have put me in the lowest pit, in darkness and in the shadows of death”. The wicked assumed that they can bury the true Light; not perceiving that the true Light scatters the darkness. The psalmist moans that his acquaintances and friends disappeared as though in darkness; as though they do not see him; or so that he would not see them and ask for their help. So he portrays himself as someone who has no other company but anguish, suffering, and darkness; has no one to support him or partake of his feelings. “You have sunk me in the lowest pit”. I have descended to the lowest pit to save the whole humanity from the chains of that pit, “In the darkness of the pit, in the shadow of death” (6). He did not say “in death”, but said “in the shadow of death”; For death has not yet prevailed on Me by the Jews, but “the shadow of death”. It was My will to descend for the sake of the salvation of humanity; I, the Light, descended to the pit to liberate the souls from the pit of darkness. (St. Jerome) That was more realized in the Person of Christ; For He had in His authority, not only those who were cast in prison, but, valiantly and successfully, He called even those cast by the devil in the prison of Hades; Has ascended to the above, and the captivity captivity; and gave life to those cast by the devil to death4. (Father Caesarius, bishop of Arle) Not knowing what they were doing, they put Him there I do not know if “the shadows of death”, refers to the death of the body, or to Him, about whom is written: “The people who walked in darkness have seen a great light” (Isaiah 9: 2); as by faith, they were moved from the darkness and the death of sin, to light and life5. 1 St. Augustine: On the Gospel of St. John, tractate 41: 7. 2 In loan. Tr., 41: 10. 3 In Luc. Ser. 87. 4 Sermon 9: 5. 5 On Ps. 88 (87). https://coptic-treasures.com/ 7 He did not die because of a sin He committed, but Christ came to die, and not to sin; By sharing our punishment but not our sins, He cancelled both the punishment and the sin. … What is the punishment He cancelled? That which we were to get after this life1. (St. Augustine) “Your wrath lies heavy upon me, and You have afflicted me with all Your waves” (7) The whole Love, by His own free will, accepted to take our place, to bear our sins, and to become as though the wrath meant for us, dwellsupon Him, to reconcile us with the Father, and to clothe us with His righteousness. “Your wrath lies heavy upon me”. Your wrath fell upon me, to be withdrawn from the others; And “You have afflicted me with all Your waves”, The full storm came upon me, so that peace and quiet would prevail upon the world. (St. Jerome) They assumed that the wrath of God not only stirred up against Him, but heavily fell upon Him. They dared to condemn Him to death, even to the most horrible kind of death, the death on the cross; according to the words of the apostle Paul: “Christ has redeemed us from the curse of the law, having become a curse for us, for it is written: ‘cursed is everyone who hangs on a tree’” Galatians 3: 13); and intending to commend His obedience, which he has done to extreme humility, he said: “He humbled Himself, and became obedient to the point of death”, and as though this is not horrible enough, he added: “even the death of the cross” (Philippians 2: 8). With the same idea, it is said in the psalm: “You have afflicted me with all Your horrors”, translated by some as “with all your waves”, or “with all Your currents” (7); or as it came in another psalm: “All Your waves and billows have gone over me” (Psalm 42: 7) 2. (St. Augustine) “You have put away my acquaintances far from me; Yu have made me an abomination to them. I am shut in, so that I cannot escape” (8) Having been hanged on the cross, His disciples ran away, together with all those on whom He has poured His gifts. And by sunset, the Jews sought His removal from the cross, lest the Sabbath would be defiled! … The Holy One who by His Spirit, He sanctifies the sinners, was an abomination to them! St. Augustine wonders what is meant by “His acquaintances”. Although the Lord Christ, the Creator, knows every single human soul, Yet He counts the righteous as His acquaintances; whereas the wicked are not worthy to be so counted. He means His disciples who ran away, and did not even attend His trial; Or he probably means, although they were His acquaintances, yet, they still did not know Him as being, in truth, the Word of God. “You have put away my acquaintances” (8). If by “His acquaintances”, he means those who knew Him, that would be all men, as who among them does not know Him? … He rather means those who knew Him as much as they could perceive, at least as a 1 Sermon 231: 2. 2 On Ps. 88 (87). https://coptic-treasures.com/ 8 Righteous man, but not as God, whom He counts them as His acquaintances; but not the wicked to whom He will ultimately say: “I never knew you” (Matthew 7: 23) Is that said because His disciples were outside while He was tried inside (Matthew 26: 56)?; Or shall we give these word a deeper meaning: that, by saying “You have put away”, he means: You kept My true identity hidden from My acquaintances; You did not reveal it to them1. (St. Augustine) “You have put away my acquaintances”. In my suffering on the cross, even my disciples ran away; all of them distanced themselves from me; even Peter himself said, “I do not know this man” (Mark 14: 71); they looked at me as an abomination; And the Jews cried out, saying: “Crucify him; We have no king but Caesar” (See John 19: 15). “I am shut in, so that I cannot escape”. Although the Jews betrayed me, yet, in my mercy, full of compassion, I did not forsake them, but loved them. When they delivered me to Pilate, I did not escape, but prayed for them on the cross, saying: “Father, forgive them for they do not know what they do” (Luke 23: 34). When “they led Him to the brow of the hill on which their city was built, that they might throw Him down over the cliff; then passing through the midst of them He went His way” (Luke 4: 29-30). That is what He intends to say: Is it not possible for Me now, while I am shut in, to escape from their nets and from the danger of death by the power of My Deity? Yet, I have come to suffer; My will is to be shut in, and My will is not to escape. To interpret it differently, I am shut in as Man, Yet I haven’t forsaken My deity. I am shut in by men, Yet I have not forsaken the bosom of the Father. I am shut in as Man on earth, Yet, being God I did not withdraw from heaven. (St. Jerome) “My eye wastes away because of affliction. Lord, I have called all day upon You, I have stretched out My hands to You” (9) He, whose eyes are on the whole earth, who never sleep nor slumber; the Almighty bowed down His head on the cross, and gave up His Spirit, as though in humiliation. His crucifiers did not perceive that His hands are stretched to embrace everyone who intends to return to Him, to open up his insight to perceive the divine truth, and to recognize the eternal secrets. St. Augustine believes that the physical eyes of the Lord Christ did not waste away, even in the moments of crucifixion. If the church is the body of the Lord Christ, His eyes would refer to His disciples who have got a kind of vision, like St. Peter to whom the Father proclaimed that Christ is the Son of the living God (Matthew 16: 16). Yet, this Peter was weak during the trial, the passion, and the crucifixion of the Lord Christ. As to stretching His hands, it refers to the Lord stretching His hands on the cross. As to the expression: “all day long”, the Jews used to refer what is a part to what is whole; as saying that He was buried three days and three nights. According to St. Augustine, stretching thehands refers to doing good, as He never ceased to do. 1 On Ps. 88 (87). https://coptic-treasures.com/ 9 “My eye wastes away because of affliction”; It grew dim. I, the One, sound by the power of My Deity, became weak for the sake of the sins of men. “Lord, I have called all day upon You”; not only by My voice, but also by My heart. That is the way we should call God, cryingout in our hearts: “Abba Father” (Galatians 4: 6). “I have called all day upon You; I have stretched My hands to You”, a testimony from the Holy Book used by the apostle Paul in the name of the Savior in His epistle to the Romans (Romans 10: 21). (St. Jerome) 3- INQUIRIES BY SOMEONE ON THE VERGE OF THE GRAVE: “Will You work wonders for the dead? Shall the (shades of the) dead arise and praise You?” (10) In the Septuagint version it came as: “Or shall (the physicians) arise and confess You?”; Commenting on this, St. Augustine says that, as the medical physicians do not heal the sick by their own power; the spiritual physicians, likewise, cannot draw anyone to life without the divine grace, according to the words of the Lord Christ: “No one can come to Me unless the Father who sent Me draws him” (John 6: 44). As long as man is dead by his lack of faith, he would not enjoy the wonders of God, namely, the entrance into sonhood to God, and the renewal of his nature through baptism; And no spiritual physician, without the grace of God, can bring someone dead by the Spirit, back to life, to glorify God, confessing his sins, and the work of redemption. “Is Your steadfast love declared in the grave, or Your faithfulness in the place of destruction (Abaddon)?” (11) Here, the psalmist feels that his situation has become very serious; that he was on the verge of death. Will God work wonders or signs to save him after death? Or will God be glorified in him after turning into a nonexistent shade? Is there any hope for him after his sure perdition by death? The Lord Christ, on the other hand, by His own free will, gave up His Spirit; and by His own free will, took it back; having proclaimed when He brought Lazarus back to life: “I am the resurrection” (John 11: 25). The crucifiers, assuming that the life of the Lord Christ has come to an end; and that they are through with the wonders He was doing; did not perceive that His resurrection from the dead was the greatest of His wonders, that granted life and resurrection to those who believe in Him. If during His life on earth He revealed His love and mercies to many; By His death and resurrection He presented His divine mercies to the sinners, and opened the gates of heaven to all those who call Him, of all nations. The word “Abaddon” is derived from the Hebrew verb ‘to destroy’, which conforms with the Arabic verb with the same meaning. “Abaddon” therefore means ‘destruction’, or ‘destroyer’, conforming with the Greek term: ‘Apollyon’, which came once in the New Testament (Revellation 9: 11), as the name of the angel of the bottomless pit, or the devil of destruction. In the Old Testament it was used to refer to the world of the dead in its horrific and destructive aspect; as it came in (psalm 88: 11). In the book of ‘Job’ it came https://coptic-treasures.com/ 10 analogous to Sheol (Job 26: 6); and in that of Proverbs 15: 11; 27: 20. It also came analogous to death, and sometimes to the grave1. “Shall Your wonders be known in the darkness? And Your righteousness in the land of forgetfulness?” (12) Speaking in the name of the suffering humanity, in the moments of her weakness, the psalmist says that she feels that God has to move fast. As, on one aspect, no wonders could be enjoyed by man after his death; And on another aspect, God would not be glorified, nor His mercy proclaimed after man enters into the darkness of the grave. Humanity did not perceive what God has prepared for her through the death of the Lord Christ, and His burial in the grave, when the atonement is realized, not only for those who cried out to him in His days; But He crossed over to Hades to proclaim the good news of salvation; And His work will extends along the generations to the end of time. St. Augustine believes that “the darkness” here, is analogous to non-belief, according to the words of the apostle: “You were once darkness” (Ephesians 5: 8). Whereas “the land of forgetfulness”, is he who forgets God: “The fool said in his heart, ‘There is no God’” (Psalm 14: 1). The meaning of the whole phrase (9 – 12), would probably be: [Lord, I called You in the midst of my sufferings all day long; I stretched my hands to You; I did not cease to stretch them to work for the sake of Your glory. So why would the wicked be stirred up against me, except because You do not perform wonders among the dead? For those wonders would not move them to faith; and the physicians would not be able to restore them to life to glorify You? For Your hidden grace is not in them to draw them to faith]. No one can come to me, unless You draw him Yourself. Would Your compassion be declared in the grave? Namely, in the grave of the dead soul, which is weighed under the burden of the body? “Or Your faithfulness in the place of destruction?” In the darkness of death; namely, in him who forgets you, who lost the light of this life; How would Your wonders work, and Your righteousness be known2? (St. Augustine) 4- An INQUIRY ABOUT THE REASON BEHIND THE AFFLICTION: “But to You I have cried out, O Lord, and in the morning my prayer comes before You” (13) If humanity in its weakness urges God to give His help before death dwells on those who suffer, and yet God is not glorified in them; the psalmist cries out to the Lord in the night, and in the morning he finds His response. The talk here is probably in the name of the Lord Christ. When the crucifiers assumed that they are through with the story of Jesus, and that it has finally gone into forgetfulness; once the dawn of Sunday came, He is raised from death, and by His death, His amazing salvation was realized. 1 International Standard Bible Encyclopedia, Abaddon. 2 On Ps. 88 (87). https://coptic-treasures.com/ 11 “and in the morning my prayer comes before You” (13) He calls us when He says: “All day long I have stretched My hands to a disobedient and contrary people” (Romans 10: 21). And we call Him when we say: “Lord, every day I have called upon You” (9). He waits for us, as said by the prophet: “Therefore the Lord will wait, that He may be gracious to You” (Isaiah 30: 18). And we wait for Him when we say to Him: “I waited patiently for the Lord, and He inclined to me” (Psalm 40: 1); And, “Lord, I hope for Your salvation, and I do Your commandments” (Psalm 119: 166). He strengthens us when He says: “Though I disciplined and strengthened their arms, yet they devise evil against Me” (Hosea 7: 15). He exhorts us to strengthen ourselves by saying to us: “Strengthen the weak hands, and make firm the feeble knees” (Isaiah 35: 3). The Lord Jesus cries out: “If anyone thirsts, let him come to Me to drink” John 7: 37). And the prophet cries out to Him: “I am weary with my crying; my throat is dry; my eyes fail while I wait for my God” (Psalm 69: 3). We seek the Lord when we say: “I sought Him, but I could not find Him; I called Him, but He gave me no answer” (Songs 5: 6). So also the bride of the song seeks Him, and weeps with tears, saying: “By night on my bed I sought the one I love; I sought Him, but I did not find Him” (Songs 3: 1) 1. (Father Sherimon) “Lord, why do You cast off my soul? Why do you hide Your face from me?” (14) In the Septuagint version it came as: “Lord, why do you throw my prayer aside?” In the time of affliction, the one who suffers often feels as though God has cast him off; and hid His face from him so as not to hear his cries. Bearing our sins on the cross, the Lord Christ cried out: “My God, My God, why have You forsaken Me?” (Mark 15: 34; Psalm 22: 1). As it came in the form of a question; not that the wisdom of God is to blamed, or as though it does something without reason; So it is in this psalm “Lord, why do You cast off my soul?” (14). But looking more carefully, we shall realize that the delay in responding to the prayers of the saints, although it may seem as a rejection, yet it is like blowing into the flame in order that it would kindle with more splendor2. (St. Augustine) “I have been afflicted and ready to die from my youth up; I suffer Your terrors; I am distraught” (15) In the midst of intense anguish, man may often forget the multitudes of God’s goodness on him; and complain as though there is nothing in his life since his youth but terrors and troubles. Although the psalmist’s soul got distraught because of the intense terrors into which he entered, yet he did not fall into despair; as he still cries out to the Lord, God of his salvation. 1 Cassian, Conferences 13: 12. 2 On Ps. 88 (87). https://coptic-treasures.com/ 12 All those terrors (15-18) have been realized in the members of the body of Christ; And God seemed to hide His face from their prayers, after listening to them according to their will; For they actually do not know that responding to their requests is not for their own good. The church often hungers and thirsts; She has been afflicted from her youth up (15); as said by the body of the Lord Christ in another psalm: “Many a time they have afflicted me from my youth” (Psalm 129: 1). For this reason, while some of her members are exalted while still in this world, to demonstrate the greatness of humility, on this body, embracing the saints and believers, whose Head is Christ, the wrath of God may dwell, yet it would never abide on them. Whereas concerning the non-believer, it is written: “The wrath of God abides on him” (John 3: 36). God’s terrors may dcause the weak believer to be distraught; yet that will be all what may happen to him. Although not always, but it is so written to warn him to have fear. Sometimes these terrors provoke the soul to meditate in the significance of the troubles around her, which seem as though flowing over her from all sides like waters, and covering her in fears. The church in her journey is never spared of such terrors, which sometimes dwell on one member, and some other time on another; and saying “all day long”, means it is continuous until the end of time. The friends and acquaintances amid their own worries would often forsake the saints in the time of terror; as is said by the apostle: “No one stood with me; but all forsook me. May it not be charged against them” (2 Timothy 4: 16) 1. (St. Augustine) “Your fierce wrath has gone over me; Your terrors have cut me off” (16) At the time of intense anguish, man may become distraught; and will often refer what comes over him to God’s wrath on him. “They came around me all day long like water, they engulfed me altogether” (17) Amid the anguish, man may feel, not only that he has been so afflicted since his youth (15), but that terrors come around him all day long, and on a daily basis, to engulf him altogether. “They came around me all day long; they engulfed me altogether (on all sides)”: The Pharisees and the priests, together with Pilate, and the common people! (St. Jerome) “Loved one and friend You have put far from me, and my acquaintances into darkness” (18) In the midst of my sufferings, All have forsaken me, even My disciples. (St. Jerome) In this psalm, It is to be noticed that with every supplication and worship, he presents its justification: Supplication or worship Its justification 1- He asks God to listen to him (1) For He needs help 1 On Ps. 88 (87). https://coptic-treasures.com/ 13 2- He asks God to keep his soul (2) For he is pious 3- He seeks God’s mercy (3) For he cries out to Him all day long 4- He asks God to bring joy to him (4) For He is abundant in mercy 5- In his affliction he calls Him (7) For He listens to him. 6- He eternally glorifies His name (12) For His mercy is great 7- He seeks a sign for good (17) For God helps and comforts him https://coptic-treasures.com/ 14 AN INSPIRATION FROM PSALM 88 LET ME POUR THE CRIES OF MY HEART BEFORE YOU Your voice pierces my whole being My God, My God, Why have You forsaken me? For my sake, You have borne the punishment of my sins; You accepted death to make void the sting of death and corruption. And to liberate me from the authority of the devil and the sin. As the terrors pour on me; I count it as I am born to suffer; As though the terrors are accompanying me since my youth I assume that God’s wrath dwells on me; That His currents of water engulf me; That He has hidden His face from me; That He no more listens to my prayer. To You, O Lord I confess that, In my anguish, I sometimes resort to a friend, and fill his ears with my complaints; In my bitterness, I sometimes cry out in my depths; And I destroy myself by myself. Teach me, and train me to resort only to You; To cry out before You; For You alone are God of my salvation; By Your fatherhood, wisdom, and might, You support me, and save me. My friends and acquaintances deserted me; I have no one to help me; And no one to partake of my sufferings; But you promised that Your wrath abides on the wicked; And not on those who believe in You and walk in Your ways. My God, In the midst of my affliction, I feel as though I am lonely; My tongue cannot express what goes on within me; Incline Your ear to listen to the sighs of my hearts; In my anguish, I wish to see your face, and to feel Your presence. I often feel as though my sufferings are beyond my endurance; I count myself like a dead man, without life in me; Even if I die, You are capable of bringing me back to life; Capable of releasing me out of my prison, and liberating me; Why does my soul moan in me; when You have endured all our disgrace? On the cross You became like dead, You, the Grantor of resurrection; You were laid in the grave like dead; When You are the Free, and Grantor of freedom: You went down to Hades to bring me up to Your paradise; You have walked among us, shining with Your mercies over many; But by Your death and resurrection You opened before us the gates of Your heavens. You stretched Your hands for the whole world; And is risen from the dead to grant even the dead the new life. https://coptic-treasures.com/ 15 Your resurrection brought light to my depths; Even If I fall in terrors; And my soul is distraught; I Will cry out to You, God of my salvation. Indeed, I often feel as though Your wrath has dwelt upon me; Even my relatives and friends flee from me. I soon perceive Your wisdom, and enjoy Your abundant grace. What an honor to be crucified together with You! You liberated me from death, You the Free among the dead. Even If you delay to respond to my prayer; You still kindle the flame of Your love in me; And fill my depths with an inexpressible splendor; In the midst of my affliction, when I discover Your unique friendship; I attach to You, and the tongue of my heart praises You; Glory be to You, O the amazing love!
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