AN EVERLASTING COVENANT This psalm is considered the last one in the third book of psalms (Psalms 73-89); this book ends by a psalm concerning the everlasting covenant between God and king David, a covenant that touches the life of every true Christian, on whose heart the true King, the Son of David eternally reigns. This psalm is based on the covenant, by which the Lord through the prophet Nathan, proclaimed to David: “Your kingdom shall be established forever before you; Your throne shall be established forever” (2 Samuel 7: 16). This divine promise carries a clear prophecy about the Lord Christ, of the seed of David, who will reign in His church forever. This psalm was most probably written at a time when the people were going through such affliction to assume that God has forgotten His promise. It is as well, a prophecy about the sufferings of the Lord Christ, and the sufferings of His church, who has a complete trust in the steadfast love of God, and His faithfulness in His covenant1. 1- An opening praise 1 - 4 2- God of the covenant 5 - 14 3-The people and the divine covenant 15 - 18 4- The items of the covenant 19 - 37 5- Man, the breaker of the covenant 38 - 45 6- A cry-out 46 – 51 The title: “A contemplation of Ethan the Ezrahite”. This title, according to St. Jerome, reveals what came in the psalm. If the word “Ethan” means (strong) or (brave); and “the Ezrahite” means (he who gets help from God), This psalm which includes a promise by a vow, from God: “I have made a covenant with My chosen, I have sworn to My servant David: Your seed I will establish forever, and build up your throne to all generations” (3-4); a vow to us believers; a vow presented to the strong and the brave, to enjoy the divine help. According to St. Jerome: [That promise about Christ, which is indeed presented to us; bears a secret meaning2]. This divine promise will never fail; As, although it is not literally realized in the Jews, yet it is secretly realized in us; as the Lord Christ, from the seed of David, sits on the throne of His church, as well as in the heart of every believer. No man is strong except by hope in the promise of God; as, according to our worthiness, we are weak, but by His mercy, we are strong; In himself, man is weak, but by the mercy of God, he is strong. That is why the psalmist starts by saying: “I will sing of the mercies of the Lord forever; With my mouth will I make known Your faithfulness to all generations” (1) 3. (St. Augustine) 1- AN OPENING PRAISE: 1 Cf. W. S. Plumer, Ps. 89. 2 On Psalms, homily 66. 3 On Ps. 89 (88). https://coptic-treasures.com/ 136 Although it is obvious that this psalm was written at a time, it so seemed to the people that God has forgotten His promise or covenant given to His servant David, Yet the author starts it by praise, and the proclamation of his trust in the eternal mercies of God, the steadfastness of His truth, and the faithfulness in His covenant with His chosen; And in that heaven testifies to His wonders which He does in the congregation of His saints; A line, he repeats several times in this psalm. “I will sing of the mercies of the Lord forever; with my mouth will I make known your faithfulness to all generations” (1) The author proclaims his exultation and gladness in the mercies of God under all circumstances, and at all times. Trusting in God’s faithfulness to all generations, he would never fear or get disturbed concerning the future. “I will sing of the mercies of the Lord forever”. He does not say “of the mercy”, but “of the mercies”. It would be one mercy if it is one sin; But being so many, so would be the mercies of God. “I will sing of the mercies of the Lord forever”…. Having acquired the mercies of the Lord forever, It is befitting of me to praise Him forever; for the cause of my praise is forever. … He who sings, would drive grief and fear away, and set joy in, because he would acquire mercy. That is then what the psalmist mean to say: [As my sins are forgiven through the compassion of God; I shall keep singing of His mercies. And as “forever” means: Having compassion on me, not for a limited time, but forever, I, on my part, will also praise You forever, and will never cease; for You save me forever]. “With my mouth will I make known Your faithfulness to all generations” (1). How great is the sequence of this psalm! The psalmist did not start it by the “faithfulness”, then reached to the “mercies”; but, having his sins forgiven, he got the “mercies” first, then reached to the “faithfulness”. Indeed, when I was a sinner, I did not dare to approach the “faithfulness”; but once I got the “mercies”, then, with a brave heart, and without fear, I dared to proclaim the “faithfulness”. By saying: “to all generations” he means the two generations: the first one of the circumcised, and the other of the Gentiles. To the first, Peter was sent; and to the second Paul was sent He (the Lord Jesus Christ) who, in the first generation, spoke by the fathers and the prophets; He then spoke in His Person (Hebrew 1: 1-2); And as said in the Song of songs (1: 1): “Let Him kiss me with the kisses of His mouth” 1. (St. Jerome) If do not obey You, I would not be Your servant; And if I only speak what is my own (and not what is Yours), I would be a liar. My talk is therefore of two parts: one is Yours, and the other is my own: the truth Is Yours, and the language is my own2. (St. Augustine) “I will declare that your mercy shall be built up forever; Your faithfulness You shall establish in the very heavens” (2) By saying that God’s mercies shall be built up (stands firm) forever, he means that no man, nor a generation can limit or perceive God’smercy as it is. Being without limits, humanity will keep experiencing His mercies forever; and will stay amazed by His 1 On Psalms, homily 66. 2 On Ps. 89 (88). https://coptic-treasures.com/ 137 exalted love. It does not start, to end with a certain generation; But is like bricks of stone built in a building that stays steadfast and well established, until we enjoy it in the climax of its glory, on the day we encounter the Lord Christ, and we enjoy the fellowship of the eternal glories. Our entry into heaven confirms that those mercies would never cease. “For I will declare that Your mercy shall be built up forever”. I (the Lord Jesus Christ), who spoke in the Old Testament by the fathers and the prophets, I speak now in Myself. I did not come to void the commandments of mercy, established by the law, but to build upon their foundation; as I said in the gospel: “Do not think that I came to destroy the law or the prophets; I did not come to destroy, but to build” (Matthew 5: 17) What is then the message when the prophet say “built up”, as though it is a place or a city? (aedificabitur). Let us search in the Book of Genesis about the origin of the world “aedificatione”. God took one of Adam’s ribs and built it into a woman (see Genesis 2: 22). Here, the Holy Book uses (build) “aedificavit”. As the concept of building usually refers to setting a great building, Adam’s side from which a woman was formed may refer to ‘the apostolic authority’ -- Christ and the church. That is why the Holy Book says that a woman was formed (aedificavit) from Adam’s rib. Let us now go to the second Adam, and see how the church was set into a (building) ‘aedificetur’ from the side of the Savior, the side that was stabbed while hanged on the cross, out of which blood and water came. Do you wish to know how would the church be built from blood and water? First of all, by the water of baptism sins are forgiven; Then, by the blood of the martyrs, the building is crowned. As it is obvious that the church is built by the compassion of God, It is consequently logic that “Your faithfulness You shall establish in the very heavens” (2). “On earth You shall establish Your mercy, and in heaven You shall establish Your faithfulness” 1. (St. Jerome) According to St. Augustine, the lord Christ is the Cornerstone that connected together the Israelites who believed in Him to the Gentiles who received Him. He gathered together the truth (the faithfulness) through His promises to the Israelites, with the gentiles through His mercy. In Him the truth (the faithfulness) together with the mercy were realized. For some, you have to destroy, to rebuild, according to what is written in the prophet Jeremiah: “See I have this day set you over the nation; to destroy and to plant” (Jeremiah 1: 10).Indeed, all those who used before to worship the images and the stone, could not be built in Christ, unless their old practices are first destroyed. All the ways of the Lord are mercy and faithfulness. Faithfulness in the realization of His promises could not be revealed, unless preceded by His mercy in the forgiveness of sins2. (St. Augustine) “I have made a covenant with My chosen; I have sworn to My servant David” (3) Here, it is God Himself who speaks, who in His love proclaims that He cherishes the covenant He made with David, His beloved chosen. 1 On Psalms, homily 66. 2 On Ps. 89 (88). https://coptic-treasures.com/ 138 “I have made a covenant with my chosen”. Up to this very day, the Lord makes covenants with us; so that we may lead a good life, to be qualified for a fellowship with the chosen for a covenant with the Lord1. (St. Jerome) The Lord swears to confirm His promise. Indeed man is forbidden to swear (Matthew 5: 34), lest, by making it a custom to swear, he, as man, may be deceived, and may fall into breaking his vow. God, however, alone, could never be deceived, nor break His vows2. (St. Augustine) “Your seed I will establish forever, and build up your throne to all generations” (4) He does not say: “Your (seeds)”, but says: “your seed” in the singular, as said by the apostle: “Now to Abraham and his seed were the promises made. He does not say, ‘and to seeds’ as of many, but as of one, ‘and to your seed’, who is Christ” (Galatians 3: 16). Although it was literally realized in David and his son Solomon,, but the goal of that covenant was to proclaim the role of the Lord Christ, the Word of God, who took the form of a servant and became Man, to bring men forth into a new covenant, to enjoy the reconciliation with God, and the fellowship of eternal glory. That is what the archangel Gabriel proclaimed when he gave the good news of the divine incarnation to the virgin St. Mary, saying: “Behold, you will conceive in your womb and bring forth a son, and shall call His name Jesus. He will be great, and will be called the Son of the highest, and the Lord God will give Him the throne of His father David. and He will reign over the house of Jacob forever, and of His kingdom there will be no end” (Luke 1: 31-33). That covenant, established by a vow (1 Samuel 20: 3; Samuel 19: 23; Hebrew 6: 16); is the backbone of the prophecies, the subject of the praises of the singers along the generations; and remains the secret of joy and gladness for the church up to the ultimate day of the coming of the King of kings; and the object of the praise of the heavenly creatures themselves (Revelations 5: 6-14). “And build up your throne to all generations”. The throne of God is built, as we already said, on two generations: on the circumcised, and on the Gentiles3. (St. Jerome) According to St. Augustine, the throne of God is in us, and He reigns on us; This is the first generations; But He will also come on the day of the resurrection of the dead, and sits forever; and that will be the other generation. The seed of David is the seed of Abraham, to whom is said: “To Your seed, who is Christ” (Galatians 3: 16) … Let us consider that the words: “I will establish your seed forever”, not only concern the body of Christ, born by St. Mary, but concern us all as well, who believe in Christ; as we are members, who could not be separated from their Head. If the Head is forever in glory, so will be the members; so that Christ will be whole forever. 1 On Psalms, homily 66. 2 On Ps. 89 (88). 3 On Psalms, homily 66. https://coptic-treasures.com/ 139 “And build up your throne to all generations”. Now, Christ has His throne set in us; For unless He sit in us, he would not reign on us; And unless He reigns on us, He would not sit in us. He sits in us and reigns in us; and will sit in another generation when He comes in the resurrection of the dead1. (St. Augustine) 2- GOD OF THE COVENANT: “And the heavens will praise Your wonders, O Lord; Your faithfulness also in the congregation of the saints” (5) By the heaven he may mean the angels, as it came in Job 15: 15; Psalm 97: 6; Hebrew 1: 6. Many fathers, like Sts. Jerome, Augustine, and the scholar Origen, believe that they refer to the church, or the congregation of true believers, who became a new heaven, testifying to the wonders of God in them; and enjoying chastity, love, and purity of heart, etc; believed by some to be supernatural; and counted by the majority of men as imaginary and beyond human ability. You praise Him, on account of that the dead are risen; You should rather praise Him, on account of that the lost are saved. What an amazing grace and mercy! Yesterday, man was in a whirlpool of drunkenness, today he is adorned with reason; Yesterday he was sunken in luxuries, today he is in the beauty of moderation; Yesterday he was a blasphemer of God, today he is His a praiser of Him; Yesterday he was a subject of the created, today he became a subject of the Creator; Let them then become heavens; Let them praise the glorious works of God, by which they have become heavens2. (St. Augustine) “The heavens will praise Your wonders, O Lord” (5). This line of thought to be an echo of the psalm that says: “The heavens declare the glory of God” (Psalm 19: 1). By a secret concept, the prophet calls the apostles “heaven”. If it is said to the sinner: “You are dust, and to dust you will return” (Genesis 3: 19), Why would it not be said to the saints: “You are heaven, and to heaven you will return”. As both the apostles and the saints have their citizenship in heaven (Philippians 3: 20); “The heavens will praise your wonders”, would refer to the repentance preached by the apostles, by which we came to know our Lord Jesus Christ. If we obey their counsel, and follow their lead, we could also be called ‘heaven’, as we imitate those whose citizenship is in there. In another psalm, the psalmist says: “I am a stranger on earth; a sojourners as all my fathers were” (Psalm 39: 12). This city in Judaism; how could he call himself a sojourner? That is because all the saints in this world are sojourners on earth, have no longing for any earthly possessions; all their possessions are in heaven, where they have dwellings in the city “whose Builder and Maker is God” (Hebrew 11: 10). The prophet, therefore, is a sojourner in this world, hastening with a great zeal toward his home city, the kingdom of heaven … The apostle teaches us that, although we have fallen from paradise by the sin of the first Adam, By the righteousness of the second Adam we shall return to paradise3. (St. Jerome) 1 On Ps. 89 (88). 2 On Ps. 89 (88). 3 On Psalms, homily 66. https://coptic-treasures.com/ 140 “For who in heaven can be compared to the Lord; Who among the sons of God can be likened to the Lord?” (6) If the Lord, the Word of God, by His incarnation, has taken the form of the servant, and by His own free will, he became as though less than the angels, physically submitting to death, and bearing our disgrace; Yet, none among all the heavenly beings could be compared to Him; As according to the apostle Paul: “For to which of the angels did He ever say: ‘You are My Son, Today I have begotten You. And again: ‘I will be to Him a Father, and He shall be to Me a Son’. But when He again brings the firstborn into the world, He says: ‘Let all the angels of God worship Him’. And of the angels He says: ‘Who makes His angels spirits, and His ministers flames of fire’. But to the Son He says: ‘Your throne, O God, is forever and ever” (Hebrew 1: 5-8). There is no gap, greater than that between the Creator and the creature, whatever his position is; Or between the Unlimited and the limited! “For who in the clouds can be compared to the Lord?” (6). The “clouds” are the prophets and the apostles who, by the water of their teachings , satisfy the barren hearts of men. … “Who among the sons of God can be likened to the Lord?”. All the saints are called the sons of God, as they are sons by adoption; whereas the Son of God, our Lord Jesus Christ, is alone the true Son by nature; about whom the psalmist says: “Who in the clouds among the sons of God can be likened to the Lord?” Who among the angels or the saints can be compared to the Creator in glory and authority? As He Himself grants the glory to all, His praise is eternal; He whom all the creation fear and before whom they become terrified; He who is worshipped by the cherubim, the Seraphim, and the four living creatures (Revelation 5: 14); to whom is the glory and the authority forever and ever, Amen1. (St. Jerome) “Emanuel” is called the “Firstborn among many brethren” (Romans 8: 29); He is God of the whole world; worshiped as God, reigns as God over those called His brethren through grace; and “at the name of Jesus every knee should bow, of those in heaven, and of those in earth, and of those under the earth. And every tongue should confess that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2: 10- 11) 2. It is the will of Christ to grant us the grace of sonhood, we who are under the yoke of the world, and who are slaves by nature. Whereas Christ Himself is the true Son of God the Father, even after His incarnation, taking a body that was not His before3. (St. Cyril the Great) We understand, O brethren, that by the “heavens” and the “clouds” is meant the preachers of the truth, the prophets, and the apostles, who proclaim the word of truth…. Let us contemplate why are they so called. They are “heavens” for the splendor of the truth; and “clouds” for the sake of the hidden things of the body. As all the clouds are vague because of their temporary nature: momentarily appearing and disappearing, the apostle says: “Therefore, judge nothing before the time, until the 1 On Psalms, homily 66. 2 Glaphyra on Genesis 3: 173 B-c. 3 I Luc. hom 10: 3. https://coptic-treasures.com/ 141 Lord comes, who will both bring to light the hidden things of darkness” (1 Corinthians 4: 5). In that instant, you will see what man says, and even what is in his heart, which you cannot now see We are called clouds for the sake of the body, and we are preachers of the truth in the body; Yet our body comes in a certain way, while His comes in another way; We are called the sons of God, while He is so called in another way; He is a Cloud who came from a virgin, a Son from eternity, One with the Father in eternity; “For who in the clouds can be compared to the Lord?” 1. (St. Augustine) “God is greatly to be feared in the assembly of the saints and to be held in reverence by those who are around Him” (7) God stretches His hands with love for His believers, particularly for those sanctified for Him; And they in turn, being His sons hold Him with the fear and the reverence befitting to Him. Who are “those around Him” but the heavenly hosts, and all the saints of the Old and the New Covenants? “God, who is feared in the assembly of the saints; held in reverence by those who are around Him”; namely, by those who by their life of purity are qualified to approach Him2. (St. Jerome) Being so preached all over the world, and through wonders performed by His ministers, He became feared and revered by those who are around Him3. (St. Augustine) “O Lord God of hosts, who is mighty like You? Your faithfulness also surrounds You” (8) The opposition of the devil and the hosts of darkness to You, is in vain, for to You, submit all the hosts of heaven, and all creation, rational and irrational long to obey; the Mighty Lord of hosts, the whole Wisdom, in whom there is no fault, who, being Himself the Truth, grants those around Him to walk by the spirit of faithfulness and wisdom, after His example and Spirit. “O Lord God of hosts, who is mighty like You? Your faithfulness also surrounds You”. The Truth Himself says: “Father, I desire that they also whom You gave Me may be with Me where I am” (John 17: 24) 4. (St. Jerome) Great is Your authority, having created heaven, earth, and all things in them; And what is greater, is Your compassion, that reveals Your faithfulness to all those around You5. (St. Augustine) “You rule the raging of the sea; When its waves rise, You still them” (9) 1 On Ps. 89 (88). 2 On Psalms, homily 66. 3 On Ps. 89 (88). 4 On Psalms, homily 66. 5 On Ps. 89 (88). https://coptic-treasures.com/ 142 In the Septuagint version it came as: “You prevail upon the might of the sea”. According to St. Augustine, the “might of the sea” refers to the nations that did not receive the faith, were stirred up, and killed some of Your believers; Although allowed by God, yet, as everything is under His authority, this will be just for a limited time, “its waves rise, then You still them” (9) . The winds, the seas, and the oceans are all in the palm of His hand; and as said by the psalmist: “Who stills the noise of the seas, and the tumult of the people” (Psalm 65: 7). When the disciples were disturbed “when a great tempest arose on the sea, the Lord said to them: “Why are you fearful, O you of little faith?” Then He arose and rebuked the wind and the sea, and there was a great calm. And the men marveled, saying, ‘Who can this be, that even the wind and the sea obey Him?’” (Matthew 8: 26-27). The water often referred to people; and the waves to their disturbance, as well as to the temptations that dwell upon them. But the Lord Christ has the authority to grant exalted faith to His faithful servants, and to save them from temptations1. “You have broken Rahab in pieces, as one who is slain; You have scattered Your enemies by Your mighty arm” (10) We already know that ‘Rahab’ refers to Egypt (Psalm 87: 4), where the Pharaohs represented violence, particularly when they it against the Jews, and killed their male newborns. In his haughtiness, Pharaoh entered into a battle against God Himself, and, intending to destroy His people,, all the newborn in Egypt were dead in one night, and Pharaoh and his army drowned in the Red Sea. In the Septuagint version it came as: “You have humiliated the proud, as one who is slain”. About a specific vicious serpent in the sea, the Holy Scripture says: “From the bottom of the sea, I will command the serpent, and it shall bite them” (Amos 9: 3); And, “There is that Leviathan which You have made to play there” (Psalm 104: 26). St. Augustine also compares between the humiliation of the proud devil and the great humility of the Lord Christ; and compares killing or wounding the pride of the devil’s heart with the wounded Christ, about whom it is said: “You have scattered Your enemies by Your mighty arm” (10). He says: “You have humiliated the proud, as one who is slain” (10). Before Your humility, the proud became humiliated. The proud caught his proud victims through pride; While the Great, by His humility and believing in Him, He became little. While the little man is strengthened by the example of Him who descended from His greatness to humility; the devil lost those whom he caught. As this example happened before the eyes of men, they learned to condemn their pride, and to liken the humility of the Lord; Whereas the devil is cast down, and loses those under his authority, and becomes humiliated without learning. You became humble and grant humility to others; You were wounded, and wound the others (who are crucified together with You); For Your shed blood cancels the written code (of sins) with its regulations that was against us” (Colossians 2: 14; and can wounds the devil.We should understand that the devil is wounded, not by stabbing the body, which he does not have, but by stabbing the pride of his heart1. 1 On Psalms, homily 66. https://coptic-treasures.com/ 143 (St. Augustine) “You have crushed the proud by a deadly breath”. It is the devil who had a deadly wound by the nails of the cross2. (St. Jerome) “The heavens are yours, the earth also is yours; the world and all its fullness, You have founded them” (11) He is the Creator of the heaven and earth, He support them by His exalted care; as nothing is impossible for Him. “All its fullness” means all its inhabitants along the generations. What are “the Lord’s heavens”, but those who preached the divine truth in the Old and the New Covenants? And what is His “earth”, but that which receives that truth as rain coming down from heaven3. (St. Augustine) “The north and the south, You have created them; Tabor and Hermon rejoice in Your name” (12) These are two beautiful famous mountains: Mount ‘Tabor’ here, refers to the (west); being located west of the River Jordan, with an elevation of 1750 feet above sea level; and from its top you can see the Mediterranean Sea. Mount ‘Hermon’, on the other hand refers to the (east), 50 miles away from Mount Tabor, east of the River Jordan, with an elevation of 10,000 feet above sea level. All directions: north, south, east, and west, shout of joy, and glorify God, Creator of the whole universe. “The north and south, You have created” (12). The north also refers to the anti- Christ, about whom the Lord says on the tongue of Jeremiah: “Out of the north, calamity (evil) shall break forth on the inhabitants of the land” (Jeremiah 1: 14) 4. (St. Jerome) According to St. Augustine, ‘Tabor’ means (the approaching light), and (Hermon’ means (deprivation) or (curse). Being the Light that is not kindled by an external source, when the Lord approaches, He, by His mighty arm, destroys the devil and curses him; namely, destroys the proud. Nothing and no one has authority against You, the Creator. He can indeed stir up the world (the sea) through his craftiness; but can he surpass the limits set by the Creator, who made all things? Why should I then fear the wind of the north? Why should I fear the seas? In the north, there is indeed the devil who said: “I will sit … on the farthest side of the north; … I will be like the most high” (Isaiah 14: 13-14). That is why You humiliated the proud as one who is slain5. (St. Augustine) “You have a mighty arm; strong is Your hand, and hihgh is Your right hand” (13) The arm refers to the might, and the right hand to the glory. God is both Mighty and Glorious, works in His believers to make them enjoy the spirit of strength and glory. 1 On Ps. 89 (88). 2 On Psalms, homily 66. 3 On Ps. 89 (88). 4 On Psalms, homily 66. 5 On Ps. 89 (88). https://coptic-treasures.com/ 144 And as said by the apostle Paul: “What is the exceeding greatness of His power toward us who believe, according to the working of His mighty power” (Ephesians 1: 19). Man should not think greatly of himself. “You have a mighty arm”. By You we were created; and in You we take refuge1. (St. Augustine) “Righteousness and justice are the foundations of Your throne; Mercy and truth go before Your face” (14) If the throne of God is justice, truth or righteousness; His mercy and faithfulness in realizing His promises precede Him. In all His works, He is wholly Just, and wholly merciful. “Righteousness and justice are the foundations of Your throne” (14). Ultimately, your righteousness and justice will appear, while now they are hidden … Some will sit on Your right hand, and others will sit on Your left hand (Matthew 25: 33). The nonbelievers will get terrified when they see Him whom the scoff now and in whom they do not believe. Whereas the righteous will rejoice when they see Him whom they do not see now, but in Him they believe2. (St. Augustine) 3- THE PEOPLE AND THE DIVINE COVENANT: “Blessed are the people who know the festal shout! They walk, O Lord, in the light of Your countenance” (15) The psalmist believes, having talked about God whoset His covenant with His people, that he wishes to become as though in an unceasing feast, where he perpetually hears the voice of the feast trumpets. He sets the covenant so that they would recognize the experience of the blessed heavenly life. The greatest of what they enjoy, is not getting temporal blessings, earthly goods, and material profits, but they enjoy the light of God’s countenance, to walk the journey of their life in an inexpressible glorious joy, and need nothing whatsoever; being in a fellowship with God, the Creator of all, the Initiator of everything, who cares for every thing great and small. Talking about the church life as one of perpetual shouts of joy for the Lord, and commenting on the saying of the psalmist: “Blessed are the people who know the festal shout” (15), the scholar Origen say: [He does not say: Blessed are the people who practice the righteousness, nor those who know the secrets of heaven, earth, and stars; but “those who know the festal shouts” Here, he presents blessing in abundance. Why? Because all the people partake of the company of exultation. I so seems to me that the shot for joy means the unity of the heart, and the bond of the spoirit … When the people shout with one accord, as it is mentioned in the book of Acts, an earthquake will happen (Acts 1: 12) … If you wish, you could become ‘Isaac’ (meaning the laugh), and be joy for the church your mother3]. The work of the church is to bring forth the spirit of joy among all. The Word, having become seen through incarnation, you can say together with the apostle John: “That which was from the beginning, which we have heard, which we have seen with our 1 On Ps. 89 (88). 2 On Ps. 89 (88). 3 In Josh. 7: 2. https://coptic-treasures.com/ 145 eyes, which we have looked upon, and our hands have handled concerning the word of life, … These things we write to you that your joy may be full” (1 John 1, 4). It is befitting of us to bear all signs of joy for the incarnation, inward and outward; on account of that our Christ has sanctified the incarnation, and became seen. The work of the church, both in the jubilee and in her life, to do her best to bring everyone forth into the joyful life; so that all would perceive that our gospel is joyful news; and the world would see the power of salvation in the joy of the church, as well as in provoking as much as she can of the spirit of true joy, I wish we would not be drowned in our afflictions, but offer thanksgiving in every situation, to acquire great profit, when we bring pleasure to God who allows for the afflictions1. (St. John Chrysostom) “Blessed are the people who know the festal shout”. What is meant by that? To know the joy that surpasses expression by words. That joy is not your own, as long as “He who glories, let him glory in the Lord” (1 Corinthians 1: 31). You should therefore rejoice, not in your glory, but in the grace of God, which, once you realize that the tongue cannot express its greatness, you can understand the meaning of the festal shout2. (St. Augustine) “In Your name they rejoice all day long; and in Your righteousness they are exalted” (16) The name of God, or His presence, is the secret of our exaltation all day long; namely, all the days of our life, even in the midst of affliction. “In Your righteousness they exalt”: Namely in His righteousness, they enjoy the true righteousness, and their hearts and souls would be lifted up as though to heaven itself. It is as though, through His faithfulness in the realization of His promises, He lifts us up to live on His right hand, to enjoy the inner paradise, according to His promise: “I will be Glory in its midst” Why would He not stop until He establish the justice on earth? Do not interpret this that He has appointed a time to stop; namely, once He establish peace on earth. But what He says here, is that He will rather overcome His enemies, and prevail, to establish His justice in the whole world. The gospel is preached all over the world, as though its laws were established. It is written: “Your righteousness is an everlasting righteousness, and Your way is truth” (Psalm 119: 142 LXX); And, “In Your name they rejoice all day long” (16 LXX). Being called Christians, we put all our hope in Him3. (St. Cyril the Great) If they rejoice in their iniquity, they would not rejoice all day long; as they would not continue rejoicing when they rejoice in themselves, and fall in pride4. (St. Augustine) 1 In Acts hom 42. 2 On Ps. 89 (88). 3 In Is. 3: 5 PG 70: 852 D. 4 On Ps. 89 (88). https://coptic-treasures.com/ 146 “For You are the glory of their strength, and in your favor our horn is exalted” (17) Having the spirit of festal shout and exultation all the days of their life, and abiding to the righteousness and faithfulness of God, the believers practice such a life, not through a temporary emotional reaction, but through an enjoyment of the strength of God working in them; according to the words of the prophet David: “For You, O Lord, will bless the righteous; with favor You will surround him as with a shield” (Ps. 5: 12). If God breaks the horns of the wicked, He exalts the horn of His children: “I said to the boastful, ‘Do not deal boastfully’, and to the wicked, ‘Do not lift up the horn, Do not lift up your horn on high; Do not speak with a stiff neck’” (Psalm 75: 4, 5). “For our shield belongs to the Lord; and our king to the Holy One of Israel” (18) God does not only give us the strength to enter into a fight against the devil, his evil works, and his crafty tricks; And does not stop at providing us with someone to save us from our anguish, But He Himself is our shield, and is as well, our King and Savior from all our sins and weaknesses. He is called “the Holy One of Israel”; being the Holy One who refers Himself to His church, sanctifies her, and purifies her of every sin and weakness. As a heap of sand, I was moving; Unless You lift me up, O Lord, I would fall. He is the One who lift you; He is the cause of your enlightenment; By His light, you securely walk; and by His righteousness you are glorified. He lifts you up high; guards your weakness; grants you His power, and not your own. (St. Augustine) 4- THE ITEMS OF THE COVENANT: “Then You spoke in a vision to Your holy one, and said, ‘I have given help to one who is mighty; I have exalted one chosen from the people” (19) In the Septuagint version it came as: “Then, by inspiration (proclamation) You spoke to Your children”. In many versions the word “holy one” came in the pleural tense. God often spoke with His holy ones through visions and divine proclamations: like the prophet Moses (Exodus 3); the prophet Samuel (1 Samuel 18); and the ‘Seer’ Nathan (2 Samuel 7); that was how the prophet in the old was called. By the “Chosen One” here, he means the Lord Christ, who came to save the world. “I have exalted one chosen from the people”; namely the Lord Christ, who is so called on account of that He has taken human body1. (St. Jerome) “I have found My servant David; With My holy oil I have anointed him” (20) Here, he talks about choosing David as king, whose heart He found pious, and commanded Samuel to anoint him a king instead of Saul (1 Samuel 16: 1-13). So the Spirit of God dwelt over him. The anointment of David came as symbol for the true Son of David, who is anointed by the spirit of gladness for the salvation of the whole world. 1 On Psalms, homily 66. https://coptic-treasures.com/ 147 God finds the lost soul as the good shepherd finds the lost sheep, and, according to the Lord Christ, the congregations of angels gather together to celebrate it; And it is also like that lost coin that was found after its owner lighted a lamp; then the friends and neighbors rejoiced (Luke 15: 9). David, the servant of God was also found, according to the psalm, saying: “I have found My servant David, With My holy oil I have anointed him” (20); by which David became a possession of the One who found him; according to what follows: “With whom My hand will be established; Also My arm shall strengthen him. The enemy shall not outwit him, nor the son of wickedness shall afflict him” (21-23). There are, as well, other elements included in this phrase of glorification1. (St. Gregory of Nyssa) “With whom My hand shall be established; Also My arm shall strengthen him” (21) The history of king David reveals hor the Lord’s hand and arm supported him despite the afflictions that dwelt upon him. “The enemy shall not outwit him, nor the son of wickedness shall afflict him” (22) He does not take the enemies away, nor forbid them to set their nets, and stir battles against His believers, but He grants His believers the spirit of conquest and victory, to be crowned. The Lord Christ allowed it to be tempted by Satan, and gave His Spirit up to battles in the wilderness; which ultimately ended by the phrase: “Angels came and ministered to Him” (Matthew 4: 11). According to St. Jerome2, the enemy here is Satan; and the son of wickedness is Judas the traitor. The enemy may truly stir up against him, yet he cannot do him any harm. There is a benefit from his attack, because those he attacks are ultimately crowned with conquest. For, how could he be overcome, if he does not attack us?; And how could God be our Helper if we are not tempted? The enemy does his best, but he cannot harm him, nor te son of wickedness can afflict him3. (St. Augustine) “I will beat down his foes before his face, and plague those who hate him” (23) When the prophet David refused to stretch his hand against king Saul, despite all the later attempts to kill him; and when the Lord saved him from the hand of all his enemies; He uttered the following song: “You girded me with strength for the battle; You have subdued under me those who raised against me. You made my enemies turn their backs to me, so that I destroyed those who hated me. They looked, but there was no one to save them…” (2 Samuel 22: 40-42). “And plague those who hated him”, the way He struck Pharaoh and those with him by the ten plagues. Any tool aimed against His church will be broken. 1 عظة 12 على نشید الأناشید ترجمة الدكتور جورج نوّار. 2 On Psalms, homily 66. 3 On Ps. 89 (88). https://coptic-treasures.com/ 148 “But My faithfulness and My mercy shall be with him; and in My name his horn shall be exalted” (24) This psalm often binds between God’s faithfulness and His mercy; and repeats that the secret of the strength of the believer is the name of God; namely, the enjoyment of His divine presence. If the Word of God, by His incarnation, “humbled Himself, and became obedient to the point of death, even death on a cross; Therefore God also highly exalted Him, and gave Him the name that is above every name; so that at the name of Jesus every knee should bend, in heaven and on earth and under the earth; and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2: 9-11). All the ways of the Lord are mercy and faithfulness. Always remember that, as these two features are particularly presented to us, we should return them to God; Namely, having shown us mercy to forgive our sins; and faithfulness to realize His promises; So we should, by walking along His ways, give Him back the mercy and faithfulness: the mercy by having compassion on the poor; and the faithfulness by not doing injustice. I wish faithfulness would not take mercy away from you; Nor would mercy hinders faithfulness. As if, through the firmness you forget about mercy, you would not by that be walking along the way of God, where “mercy and faithfulness have met together” (Psalm 85: 10). “And in My name his horn shall be exalted” (24). Why should I say more? You, as Christians know about Christ1. (St. Augustine) “Also I will set his hands over the sea and his right hand over the river” (25) Granting His anointed, the prophet David, authority over the sea and the rivers, means that He grants him awe before his enemies wherever they are. The seas often refer to the heathen nations and peoples; whereas the rivers, by their sweet water, refer to the believers. Faith shall extend among the nations, to receive him as king over them, or to join His spiritual kingdom. If the Lord Christ reigns over the hearts of believers; He will also subdue the wicked on the great day of the Lord. As rivers run into the sea, so are the greedy people plunge into the bitterness of this world; Yet all these different kinds of people will ultimately submit to the Lord Christ2. (St. Augustine) “He shall cry to Me: ‘You are my Father, My God, and the Rock of my salvation” (26) We do not find a single case where David cal God his Father; Whereas the Lord Christ calls God the Father, His Father, more than 60 times in the gospel according to John alone3. And when the Word became Man, He called Him His God and Father. “Also I will make Him My firstborn, the Highest of the kings of the earth”(27) 1 On Ps. 89 (88). 2 On Ps. 89 (88). 3 W. S. Plumer: Ps. 89. https://coptic-treasures.com/ 149 This prophecy has not been realized in the person of David; he was never been called the ‘firstborn’; Whereas the Lord Christ became ‘Firstborn’; By His own free will He resurrected from the dead to grant us the resurrected life; He became “firstborn among many brethren” (Romans 8: 29). “He is the image of the invisible God, the First born over all creation” (Colossians 1; 15).“He is the Head of the body, the church; who is the beginning, the Firstborn from the dead, that in all things He may have the preeminence” (Colossians 1: 18) “And when He again brings the firstborn into the world, He says: ‘Let all the angels of God worship Him” (Hebrew 1: 6). A day will come when all the kings of the earth leave their thrones; and will come the King of kings, and the Lord of lords, the true King of peace, the beloved Son of God, the Savior of the world. “The Lord Jesus, the Firstborn from the dead”(Colossians 1: 18), according to the apostle, became exalted, ascends to heaven, and to Him will submit all the kings of the world1. (St. Jerome) Although He is the only begotten Son of God, Yet He is our Firstborn; For we are all brethren to Him; Hence we are children of God. Christ is our Firstborn, For, having chosen to descend to the level of the natural creatures, you will find that the divine Scriptures refer to Christ, the Son of God, saying: “The only begotten Son who is in the bosom of the Father” (John 1: 18). When the Holy Book uses the word “Firstborn”, the inspiration interprets it by what shows its significance, by saying: “that He might be the Firstborn among many brethren” (Romans 8: 29); And, “the Firstborn from the dead” (Colossians 1: 18). Christ is a Firstborn from the dead, on account of that He has partaken of everything except for the sin; and because He arose His body from the dead2. (St. Cyril the Great) “My mercy I will keep for him forever and my covenant shall stand firm with him” (28) When the Father proclaimed His pleasure in His only begotten Son during His baptism and His transfiguration, He proclaims His pleasure in His church, namely, His body, and keeps His mercy for her forever; And God, will stay Faithful in His promises, standing firm in His covenants with His church, to enjoy the fellowship of the eternal glory. He keeps His mercy in the church, He saves by the covenant of His commandments3. (St. Jerome) For His sake, the covenant is fulfilled; and in Him it was realized. He is the Seal, the Intercessor, the Surety, the Witness, the Inheritance, and the Partner in the inheritance of the covenant4. 1 On Psalms, homily 66. 2 In Ps. Hom 25. 3 On Psalms, homily 66. 4 On Ps. 89 (88). https://coptic-treasures.com/ 150 (St. Augustine) “His seed also I will make to endure forever. And his throne as the days of heaven” (29) Who are His seed but the children of God, who are born by the water and the Spirit; Far, walking as is befitting to them, they will enjoy the eternal life. And what is the throne of God but the believers who bear God in their hearts, and enjoy the divine promise, “ God’s kingdom is within you”. This refers to the assembly of the believers, the church where God sits as though on His throne1. (St. Jerome) “His seed also I will make to endure forever”. Not only in this world, but also in the world with no end. “And His throne as the days of heaven”. The thrones of the kings of the earth are like the days of the earth, that differ from those of heaven. The days of heaven are the years about which is said: “But You are the same, and Your years will have no end” (Psalm 102: 27). The days of the earth would soon be chased by the days following them; The preceding days will disappear, and the ones to follow will also not endure; As it comes, it will also go; And may even go before it come. The days of heaven, on the other hand, which are also “the one day of heavens”, are years that will endure, with no beginning, nor end; None of its days will have an evening, nor a tomorrow; No future to be expected, nor past to be lost. The days of heavens are always present, where the throne of Christ is forever and ever2. (St. Augustine) “If his sons forsake My law, and do not walk in My judgments” (30) This is the strongest guarantee for the promise of God. David’s sons are the sons of the Groom. All Christians are called His sons3. (St. Augustine) “If they break My statutes, and do not keep My commandments, Then I will visit their transgression with the rod, and their iniquity with stripes” (31, 32) There is no partiality with God; If His mercy is exalted; He, by His justice and righteousness, does not accept fellowship with iniquity. Visiting His children who divert from the divine faithfulness by the rod, and their iniquity with stripes, is the fruit of the iniquity they have committed. Yet this rod and those stripes are not for their destruction, but for their reform. That is what David himself has experienced when he got slothful with iniquity, when stripes dwelt upon him, not for his destruction but for his salvation. Blessed is man who is chastened in this life, For God does not chasten on the same transgression twice (Nahum 1: 9 LXX). How great would be God’s wrath that does not come on us here; because He would be as though keeping us for slaughtering; As He says to Jerusalem: “Because you agitated Me with all these things… I will lay to 1 On Psalms, homily 66. 2 On Ps. 89 (88). 3 On Ps. 89 (88). https://coptic-treasures.com/ 151 rest My fury toward you, and My jealousy shall depart from you. I will be quiet, and be angry no more” (Ezekiel 16: 43, 42) 1. (St. Jerome) “I will visit their iniquity with stripes”. Why? So that “My mercy I will not utterly take from them”. If He intends to forsake someone, He would not punish him or visit him with stripes; He strike only the son whom He receives2. (The scholar Origen) The reform done by the Father is of benefit, so as to restore the soul of his son to the commandments of salvation. He chastens wit the rod, according to what is written: “I will visit their iniquity with stripes” (33). (St. Ambrose) Let Him chasten him, as long as He does not take His mercy away from him. Let Him visit him with stripes, as long as He does not deprive him of the inheritance. If you understand well the promises of your Father, you would not fear His stripes, as much as you would fear to be deprived of the inheritance; “For whom the Lord loves He chastens, and scourges every son whom He receives” (Hebrew 12: 6). Would the sinful son take the chastisement lightly, when he sees the only begotten son, who is without sin, scourged? I wish the pious children do not say: If you intend to come with a rod, do not come at all! It would be better for them to learn by the father’s rod, rather than to perish by the kisses of the thief3!. (St. Augustine) “Nevertheless My loving kindness I will not utterly take from him, Norallow My faithfulness to fail” (33) Because of what David did, when he responded to God’s chastisements on him, He did not utterly take His mercy away from him, nor broke His covenant with him; And the Lord Christ came from his seed. According to St. Augustine, Although the talk here (33) is concerning the Lord Christ, yet it also concerns the body of Christ, namely, His church. When Saul of Tarsus persecuted the church, the Lord Christ did not say to him: “Saul, Saul, Why are you persecuting My servants, namely My believers, or My saints”, But said: “Why are you persecuting Me?”; He refers all what happen to the church to Himself personally. For god is Merciful and wishes all to be saved, He says: “I will visit their transgressions with the rod, and their sins with the stripes; yet my mercy I will not utterly take from them” (32, 33) … because God is Jealous, and does not want the soul that He betrothed to Himself by faith, to stay in the defilement of sin; but intends for her to become instantly purified, and to uproot her defilement at once, in case it was caught with certain defilements4. (The scholar Origen) 1 On Ps. Hom 51. 2 Selections From Exodus, 127. 3 On Ps. 89 (88). 4 Homilies on Exodus, 8: 6. https://coptic-treasures.com/ 152 “He who believes in the Son has everlasting life; and he who does not believe the Son shall not see life, but the wrath of god abides on him” (John 3: 36). Yet, once he believes, the wrath will go away from him, and life will dwell on him instead. If God does not judge him, Will you judge him?! He said that he who believe in Him will not remain in the darkness; meaning that before he believe he was in the darkness, but after he did he remain in it no more., but his faults will be corrected, and he will come to keep God’s commandments, He who said: “I have no pleasure in the death of the wicked, but that the wicked turn from his way and live” (Ezekiel 33: 11): as though the Lord says: I already said that he who believe in Me will not be judged; For “I did not come to judge the world but to save the world” (John 12: 47). I shall readily forgive him; “For I desire mercy and not sacrifice” (Hosea 6: 6) “For I did not come to call the righteous, but sinners to repentance” (Matthew 9: 13). Again the Lord says: “He who rejects Me, and does not receive My words, has that which judges him – the word that I have spoken will judge him in the last day” (John 12: 48). His word is for all to return from the way of sin; so, as by judging him you would despise the word of Christ, you should receive the sinners. Indeed, they are committed to cast their sin away, keep God’s commandment, and despise iniquity; But it would be cruel to despise someone who has not kept God’s commandments yet, but will eventually do. Let the Lord teach us about such people, saying: “If they break My statutes, and do not keep My commandments, Then I will visit their transgression with the rod, and their iniquity with stripes; Nevertheless My mercy I will not utterly take from them” (31-33). He promised to give His mercy to all1. (St. Ambrose) For God is merciful and “desires all men to be saved” (1 Timothy 2: 4), He says: “I will visit their transgression with the rod, and their iniquity with stripes, but My mercy I shall not utterly take from them” (32-33). God then visits and seeks the souls begotten by the most evil of fathers – the devil. And will say to each soul: “Listen, O daughter, Consider and incline your ear; Forget your own people also, and your father’s house” (Psalm 45: 10). He, then, will visit you after you commit sin, will disturb you, will visit you with the rod and stripes, for the sake of the sin delivered to you by the devil, your father. “this is the time of the lord's vengeance” The Holy Book clarifies that the punishments are set upon him who can endure them with perseverance. When man is not punished on earth, he will stay without punishment until he will be on the day of judgment. The Lord says on the tongue of the prophet Hosea: “I will not punish your daughter when they commit harlotry; nor your brides when they commit adultery” (Hosea 4: 14). God does not punish the sinners because of His wrath on them, as some may think; Or, in other words, When God punishes a sinner, He does that, not motivated by anger on him, but, on the contrary, a sign of God’s anger on such a person, would be in not punishing him. For the one punised, even if he suffers under that punishment, yet the purpose of punishing him is actually to reform him and set his ways right. David says: “Lord, Do not rebuke me in Your anger, nor chasten me in Your hot displeasure” (Psalm 6: 1); But if You wish to chasten me, according ton the prophet Jeremiah: “O Lord, correct me, but with justice, not in Your anger, lest You 1 On Repentance, 1. https://coptic-treasures.com/ 153 bring me to nothing” (Jeremiah 10: 24). There are many who were reformed because of God’s punishment and chastisement on them. And as the Hol;y book says, the children of the Lord Christ, when they sin, they are punished to give them the chance to have mercy from the Lord; according to the words: “If his sons forsake My law, and do not walk in My judgments; If they break My statutes, and do not keep My commandments; Then I will visit their transgression with the rod, and their iniquity with stripes. Nevertheless My mercy, I will not utterly take from them” (30-33). From this we understand that in case one commits a sin and is not punished so far, that would be a sign that he is not yet worthy of judgment1. (The scholar Origen) “My covenant I will not break, Nor alter the word that has gone out of my lips” (34) It is befitting of the believer not to despair because of his weaknesses, but to return to the Lord with the spirit of hope, for He is the Forgiver of sins, who waits for every believer to return to Him with repentance. Concerning my advice to you to walk step by step; See in the gospels how the Lord Christ, when He granted His disciples the gifts of grace, concerning the healing and casting out the unclean spirits; He talked to them about the forgiveness of sins for the sake of the ultimate consummation; saying: “If you forgive the sins of any, they are forgiven them” (John 20: 23). Therefore, if because of your labor for God’s sake, He will forgive your sins, that will be the goal which I want you to reach. But, in case you read in my letter some words you do not understand, Ask the twin of your soul, by beloved son ‘Serinus’, he will, by the grace of God, explain to you what you could not understand. For, to that effect I prayed to God for his sake. You should, therefore, O man of God, run along the way prepared for you until you reach with joy the harbor of Christ which we have reached, and hear the voice filled with joy, light, life, and exultation, saying to you: “Well done, good and faithful servant; you were faithful over a few things, I will make ruler over many things; Enter into the joy of your Lord” (Matthew 25: 21). … I wish you rejoice in the Lord; … I wish you rejoice in the Lord; … I wish you rejoice in the Lord. The Lord will preserve your soul, body, and Spirit, from every evil, from every demonic controversy, and from every disturbing thought. May the Lord be your Light, Refuge, Way, strength, the crown of your joy, and your eternal help. Now, beware, for the Lord says: “I will not alter the word that has gone out of My lips” (34). (St. Parsnovius) “Once I have sworn by My holiness; I will not lie to David” (35) Many scholars consider that, although the title of “the Holy God” is a unique title, not shared by any creation; Yet, through attaching to Him and fellowship with Him, it would become a holy creation. In more than one location, God calls on us to be holy for Him, as He is Holy. “His seed shall endure forever; and his throne as the sun before me” (36) It is befitting of us to stand before the throne of the Sun of Righteousness, to shine on us with the splendor of His holiness and glory, to become like the moon. .L.II: 1 عظات للعلامة أوریجینوس على سفر إرمیا ترجمة جاكلین سمیر كوستى، 5 https://coptic-treasures.com/ 154 “It shall be established forever like the moon, Even like the faithful witness in the sky” (37) “His throne as the sun before Me”, means that the church will dwell in the splendor of the glory to come “and shall be established forever like the moon; Even like the faithful witness in the sky” (37). Christ, the Lord Himself, who bore a faithful testimony for God the Father in the world, has been raised up to heaven1. (St. Jerome) Now, you can clearly understand the saying: “My God, why have You forsaken Me?” (Matthew 27: 47); when you compare the glory of the lord Christ when He was in the presence of God the Father, with the scoffing and despise while He was on the cross. … His throne has been then, as the sun before the presence of God the Father, and like the moon established forever (Psalm 89: 36-37) 2. (The scholar Origen) 5- MAN, THE BREAKER OF THE COVENANT: “But You have cast off and abhorred, You have been furious with Your anointed” (38) After God spoke about His mercy and faithfulness in His promise to establish David’s seed on his throne forever; And as the Jews have misunderstood what God the Father meant, and counted that covenant concerning the temporal kingdom of Israel in a literal way; Here we hear a strange voice daring to judge God, starting with this phrase (38), and inquiring: ‘Where is the divine promise?!; Namely, casting the blame on God!! The situation here is probably like what came in the book of Exodus, where the people cast the blame on God when Moses delayed on the mountain to receive the law. The people then worshipped a molded calf, and said: “This is your god, O Israel, that brought you out of the land of Egypt” (Exodus 32: 4); When Aaron made an altar before it, and they rose early on the next day, offered burnt offerings, and brought peace offerings, and the people sat down to eat and drink, and rose up to play; namely, to practice abominations and unclean things. Here, according to St. Jerome3, we even hear the voice of some of the apostles addressed to God the Father, saying similar things, when they saw Christ delivered to His enemies; assuming that the Father has broken His promise with Him, when He delivered Him to His kinsmen, namely, to the Jews and the high priests; by raising the right hand of His adversaries who delivered Him to death; when all His enemies rejoiced; namely Pilate, the Gentiles, and the Jews. “You have renounced the covenant of Your servant; You have profaned his crown by casting it to the ground” (39) Daringly, he accuses God of renouncing His covenant, and of profaning the crown of him whom He promised an eternal kingdom, by casting it to the ground. Those were probably how the Jews felt, in particular when Judah was taken into the Babylonian captivity; as they had in mind that God would never deliver His temple to the enemies, 1 On Psalms, homily 66. 2 Commentary on Matt 135. 3 On Psalms, homily 66. https://coptic-treasures.com/ 155 His holy city to devastation, and the king from the tribe of Judah to defeat before a heathen nation. “You have broken down all his hedges; You have brought his strongholds to ruin” (40) A painful portrait, likening the nation in its defeat before the enemy to a vineyard that lost its hedges, and to a flock with no guards. “All who pass by the way plunder him; he is a reproach to his neighbors” (41) He portrays all who pass by the king, whose kingdom collapsed and scattered, as scornfully saying: Is this the Lord’s anointed? Is this the eternal kingdom? That was happened when the Lord Christ was hanged on the cross, when even the two robbers crucified on His right and left hand reviled Him; and when they put up over His head the accusation written against Him in three languages: “This is Jesus the King of the Jews”, as a kind of mockery. “You have exalted the right hand of his adversaries; You have made all his enemies rejoice” (42) The high priests, the priests, the scribes, and the Pharisees, assuming that they have reached the perfect conquest; that they right hand was exalted above him whom they counted as their enemy; and that they have got all what they wished for by His crucifixion and death; they rejoiced and exulted, yet temporarily. “You have also turned back the edge of his sword, and have not sustained him in the battle” (43) These phrases and the ones to follow came as though carrying a kind of admonishment, the way the prophet Moses did when he pleaded with the Lord his God, and said: “Lord, why does Your wrath burn hot against Your people whom You have brought out of the land of Egypt with great power and with a mighty hand? Why should the Egyptians speak, and say: ‘He brought them out to harm them, to kill them in the mountains, and to consume them from the face of the earth?’ Turn from Your fierce wrath, and relent from this harm to Your people. Remember Abraham, Isaac, and Israel, Your servants, to whom You swore by Yourself, and said to them: ‘I will multiply your descendants as the stars of heaven; and all this land that I have spoken of I give to your descendants, and they shall inherit it forever” (Exodus 32: 11-13). What is the edge of His sword but His words? It so seemed at the time of His crucifixion that all His words and sermons have gone in vain with no fruits; and that His ministry is like a battle that ended with defeat. He turned the edge of His sword; as the Jews have not profited from His preaching; and have not sustained Him in the battle; as the souls of His faithful ministers became confused because of His death. “You have made his glory cease, and cast his throne down to the ground” (44) How amazing! The Sun of Righteousness who shone on those who sat in darkness; the King of kings, and the Lord of lords, became crucified between two robbers, counted together with them! … How some assumed that His splendor was quenched, and His throne was cast down to the ground! https://coptic-treasures.com/ 156 “The days of his youth You have shortened; You have covered him with shame” (45) The talk here seems not to apply to a certain king of Judah, but to the kingdom of Judah as an entity that came to an end by the Babylonian captivity, and did not endure. Although many of the fathers of the church believe it to be a prophecy of the Person of the Lord Christ, whom, as some expected, will be the Messiah who sets an earthly kingdom that will endure in this world forever; then were shocked to see Him crucified! And that was as well, how His own disciples at that time felt, nor perceiving that He will be risen from the dead. By such comments the apostles admonished the Father, with the assumption that Christ will not return from the pit! 6- A CY OUT: “How long, Lord? Will You hide Yourself forever? Will Your wrath burn like fire?” (46) It is as though the church, watching the death of Christ, cries out, saying: “How long will Your wrath endure? And did not call on Him to return from the dead! “Remember how short my time is; For what futility have You created all the children of men?” (47) It so seems that the author, having seen the collapse of the kingdom of Judah, his own dreams collapsed as well. For, although it was an earthly kingdom, yet he hoped that it will endure forever, according to God’s promise to David. And the same applies to those who assumed and hoped that the Messiah was to be an earthly King who prevails over all nations and peoples to the account of Israel; and their assumption and hopes collapsed by the crucifixion of Jesus Christ. “What man can live and not see death? Can he deliver his life from the power of the grave?” (48) Comparing between the saying of the psalmist: “What man can live and not see death?” (48), and that of the prophet Ezekiel, saying: “The soul who sins shall die” (Ezekiel 18: 4); St. Jerome1 says: [There is difference between seeing death and tasting it. Not all who see it, taste it; and all who taste it, will by necessity see it]. By that he means that all mankind – the righteous and the wicked – will see death, death of the body. Yet he whose soul is sanctified in the Lord, will see the death of his body, without tasting death; as he bears the power of the resurrection of Christ working in him. In another location, St. Jerome, comparing between seeing death and tasting it, and saying that all men see death but not all of them tastes it; quotes the words of the Lord Christ, saying: “Assuredly, I say to you that there are some standing here who will not taste death till they see the kingdom of God present with power” (Mark 9: 1). I saw a beautiful woman, and longed for her with my whole being; but the fear of God drew me away from lust. I saw death, but I did not taste it. But if it happens that I saw her, I would in this case have positively committed the sin of adultery in my heart; and have tasted death! (St. Jerome) 1 In Ps., hom 80. https://coptic-treasures.com/ 157 “Lord, where are Your former mercies which You swore to David in Your truth?” (49) “Remember, Lord, the reproach of Your servants -- how I bear in my bosom the reproach of all the many peoples” (50) “With which Your enemies have reproached, O Lord, With which they have reproached the footsteps of Your anointed” (51) All those expressions came from someone who dared to accuse God of not practicing His eternal mercies; of not keeping His covenant with David (49); and of being content of seeing the reproach of all the many peoples on His people, and to be reproached by His enemies (50, 51); whether that was when He saw Judah captivated by the Babylonians. Or when He saw Christ crucified. That reproach was realized on the Lord Christ by His crucifixion; as it is said on His tongue: “For Your sake I have borne reproach” (Psalm 69: 7). “Blessed be the Lord forevermore! Amen and Amen” (52) This is the praise of the church, when the Lord Christ is risen from the dead, and came out of the pit, a Victor and a Conqueror to her account. https://coptic-treasures.com/ 158 AN INSPIRATION FROM PSALM 89 REIGN, O MY SAVIOR, IN MY DEPTHS My Lord, You have promised my father David to set from his seed, He who will reign forever; By Your incarnation You have become a son of david; And now, You were lifted up on the cross; You have torn the written record of my debt; You crushed the devil who enslaved me; And established Your kingdom in me. My eyes are concentrated on the cross of Your love; My depths sing Your love and mercies; You grant me Your dwelling; and my tongue set forth praising Your faithfulness; You have turned my heart into a new heaven that praises Your wonders And my depths proclaim Your faithfulness, O Lord, in the congregation of saints. My life came to be like a hidden lighted cloud; That cherishes You, and carries You as fiery chariot; Proclaims Your awe, majesty, and splendor in me; O Lord, what else should I ask for? If the world with all its waves stirs up against me; You have authority over the pride of the sea; You say one word, and the waves and storms obey. All the temptations and afflictions of the world turn into eternal crowns of glory. The proud devil lies inn wait like dragon intending to devour me; But You, the whole Humble, grants me by Your Holy Spirit two wings, to fly as though to heaven. How can the enemy devour me? As long as Your Spirit dwelling in me, Grants me the strength, and lifts me up as though to heaven; And proclaims in me Your Righteousness and Faithfulness. How would I be disturbed by Who lies in wait in the waters; When You have turned my life into an exultant celebration; Where the shouts of the Spirit are heard; And Your light glitters in my depths; and every bitterness and darkness are scattered. For whom shall I sing; when You are the pride of my strength; You are my eternal armor; You are my King and Sanctuary; You are the Rock of my salvation; Forevermore, I shall never forget Your mercy; Holding fast to Your amazing covenant. If I complain to You about my weaknesses; Your grace supports me; And gives sweetness to Your commandments; You visit me with Your mercies, even in the midst of Your chastisements; https://coptic-treasures.com/ 159 You surround me with a hedge of You love; So that I would not break the commandment, and Your covenant. Blessed are You, O the eternal and Holy king; Forevermore, We shall offer You unceasing sacrifices of thanksgiving.
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