Псалмы 1, 2 и 51, истолкованные епископом Феофаном

We found extracts from the writings of the Fathers and teachers of the Church among the papers left behind after the death of Saint Theophan, as well as the fact that he began to interpret the Psalter, obviously inspired by the thought of its great significance in the spiritual life of a Christian. Unfortunately, the saint was far from having time, after his other great labors, to bring his desire to fruition. The most perfect experience of his interpretation of psalms is Psalm 118, which he interpreted long ago. Now the reader sees before him nothing more than preparatory work. But, wishing that not a single line from the saint’s works should be lost for the edification of believers, we decide to print a brief interpretation of Psalms 1, 2, 51 based on the manuscripts of St. Theophan. A) Psalm 1. True bliss. The righteous man blossoms like a tree The first psalm is, as it were, a preface to the entire Psalter. He indicates the final goal to which all people strive, bliss, and outlines the means to achieve it in fidelity to the law of the Lord. But the entire Psalter is aimed at warming up the spirit of prayer and the spirit of zeal to steadily walk according to the will of God, depicting people who fear God and fulfill His commandments with all their souls, and, on the contrary, people who are sinners and have no fear of God. He calls the first blessed as they are, but the end of the second is destruction. Blessed is God alone. Rational creatures participate in this bliss, insofar as they participate in God-likeness; approaching God's likeness - avoidance of evil, and zeal according to the will of God - as a result of which human nature, enlivened by communication with God, is a fruitful tree at the source of the waters. But all this is from the good will of God, from the fact that the Lord knows the path of the righteous, listens to them and cares about them. The state of the wicked is the opposite of this. All this is explained in the first psalm, the content of which is an image of the character of God-fearing people. There are three parts to the psalm: 1) features of the activities of God-fearing people and, on the contrary, wicked people (verses 1 and 2); 2) their condition is full of life and good fruits. The state of the wicked is fragile, restless (verses 3-4); 3) meaning: a) among people; b) before God (verses 5–6). This is a complete picture, depicting people good and evil, righteous and sinful. 1) The activities of God-fearing people are described first: a) negatively, by indicating what they do not do. There are three traits here: they do not follow the advice of the wicked, they do not stand in the way of sinners, they do not sit on the seats of the destroyers. In a word, they avoid the evil ones. Then: b) positively, by indicating what they are doing, what they are doing. There are two features here: their will is in the law, and their mind is occupied with it... Thoughts and desires are all in the law... In a word, these do exclusively good. Under these traits, in contrast, he also indicates the traits of unrighteous people that are contrary to them - in which the negative traits of the former are positive, and the positive ones are negative, that is, they are devoted to wickedness, sin, and harmful plans; and they turn away from the law of God in their hearts and do not think about it; 2) the state of the righteous: full of life and strength, like a tree surrounded by water: which is why in due time they bear the fruits of righteousness and are successful in everything. The condition of sinners is not like this: they are like lifeless dust - they are restless and have nothing strong in themselves (Job. 21:18); 3) meaning: a) among people - the Prophet depicts only in relation to sinners, making it clear through this the attitude of the righteous in contrast (as in verse 1, depicting the features of the righteous, negatively means also sinners) - says that the wicked have no weight among people. The court and council are a meeting of all respectable persons who have a vote. The wicked will not appear here; b) before God: the Lord knows - he is in charge, he cares for and watches the paths of the righteous - the blessed. The way of the wicked will perish, that is, their end will be eternal destruction. This is the reason why the righteous and the sinner are as they are depicted in front. 1) Characteristics of the activities of the righteous and sinners (verses 1–2) Verse 1. Blessed is the man who does not walk in the counsel of the wicked, and does not stand in the path of sinners, and does not sit in the seats of destroyers. Blessed is the husband. Bliss, or all benefits, are on the side of the righteous. It begins with the supreme good, so passionately sought by everyone and found nowhere. Shows the right but difficult path; That’s why he puts bliss ahead as a goal and reward in order to inspire. Chaldean and Syriac translated: beatitudines viri. Sirsky translates the beatitudes in the same words - in the Gospel of Matthew (Matthew 5:3). LXX (Septuagint, translation of the Seventy Interpreters): blessed is the man. Others see here an interjection, an adverb or a particle, a rhetorical exclamation that burst out of the Prophet’s chest after a silent discussion about the righteous and sinners: it is good for him! Be that as it may, this all means a state in which in body and soul and external relationships everything goes according to the desire of the heart, as the threshold of eternal bliss (Ps. 19:5, 32:1-2, 33:13, 34:9-10, 83:5; Deut. 28:3 ff.). - Husband, in Hebrew: you see, that same husband - a person in general with a masculine soul - is not so much signified by gender as by the mood of the soul. If you don’t go to council, you turn away from their plans and meetings, don’t contact them, and don’t imitate their tricks. Advice, atsat - reasoning and decision to achieve the intended goal in one way or another. Wicked. Hebrew word: rusha - restless, restless and restless - the wicked, having no peace of conscience, are thrown by the waves of their lusts into various lawless deeds (there is no rejoicing) (Isa. 48:22, 57:21; Proverbs 4:16) (they will not sleep unless they do evil). The advice of the wicked is described in Job (depart, we do not want to follow your ways): (Job 21:14–16, 22:17–18; Ezekiel 11:2–3). Walking is a common metaphor used to mean plans, efforts, enterprises, orders, with which, like feet, they reach the intended goal - a particular one or the goal of all life (Gen. 17:1; Ps. 119:1, 3, 9, etc.; Rom. 8:1, etc.). Don’t go - past perfect - instead of the present... decisively, flatly didn’t go - not once, but always like that - this is the rule of his life. Jews, expressing the present, used the past or future. An example of the first is here; an example of the second in the following verse: learn. In the Greek translation of LXX and in our Slavic (don’t go, learn) we see an exact translation of the original; Russian translation (does not walk, reflects) is a translation according to the meaning, the so-called explanatory one. In Russian they say: what will he do to you? brother or uncle - then as he is this. It should be noted that, according to the idiom (grammatical) of the Hebrew language, negative expressions here emphatically (emotionally) express the opposite - positive. It’s like this: he runs far, turns away from any alliance with the wicked, abhors them, sometimes putting the outward shine of sinners at nothing. There are not a hundred sinners on the way. If sometimes, due to the weakness of the flesh, he sometimes deviates into the crossroads of vice, he does not stop there, on that wide path leading to destruction (Matthew 7:13); but he immediately hurries to again enter the narrow path of God’s commandments, in order to again unswervingly abide on it. The path means established customs that are constantly followed, and the plans, morals, concerns, enterprises, and techniques corresponding to them. Do not go in the way of the wicked, but turn away your foot from their paths (Prov. 1:15; Ps. 119:9, 15, 35). Sinners - who have long fallen behind the works of the law, have sinned more than once, but through frequent falls have turned sin into a habit - they sin incessantly - they do this, and they think that they sin - not out of ignorance, but consciously, and not secretly, but clearly - without being ashamed of people and not fearing God. We are commanded not to stand in the path of such people, not to slow down, not to become entrenched in sins and vices, not to affirm, not to base our stay or life forever among the destroyers. Do not sit on the seats of the destroyers. – Seat, moshab, – in Hebrew. Cassiodorus: thronas est regum, tribunal judicum, cathedra propria doctorum - you will not find such meanings in Scripture. This word means: 1) in general – a place of residence, a settled state (Ps. 107:4, 7; Lev. 25:29; 2 Kings 2:19 and others); 2) a meeting, for example, of the elders (Ps. 106:32) and 3) a seat, for example, a king’s seat, a chair against the wall at the table (1 Sam. 20:25) (Job, like judges in the marketplace (Job 29:7). Chaldean translation: in an assembly or in society; Syriac - in a meeting (Matt. 23:6; Mark 12:39). So it is instilled in a meeting or cohabitation not to be finally established forever, in such a place where they sat, they live - destroyers, λοιμος, - an ulcer, an infection. (spoil) the truth (2 Cor. 2:17), ridicule piety, faith, honesty and dismiss as fables what is said about the wrath of God and torment. They are called proud and angry (Prov. 21:24, 3:34); argumentative, bullies (Prov. 22:10); It’s bad that the LXX translation calls them an infection, although Aquila is more precise: χλευαστων. Symmachus: παρανομων. Chaldean and Syriac: scoffers. The Syriac language with this word means the Pharisees who cursed Christ: εκμυκτηριζονταη (Luke 16:14). It is remarkable that David the father - at the beginning of the Psalms - and Solomon his son - at the beginning of Proverbs - denounce this infection, the scoffers of the law (Prov. 1:22). The pious does not base his life among such and such despisers of the law. The gradation is from the wicked, troubled by thoughts and desires that are unlawful, from fearlessness, to sinners, who through frequent falls have become ingrained in the habit of sinning, and from these to the despisers of the law, who not only persistently sin, but are magnified by their sinfulness, showing every contempt for virtue. There are gradations in the verbs: he went, deviating from the right path, stopped, established himself in a vicious disposition and sat down... finally surrendered to sinful plans and goals and morals, with a disposition hostile to the truth. Thus, all kinds of communication with the wicked and sinners is prohibited here, if there is a desire for bliss. Verse 2. But his will is in the law of the Lord, and in his law he will learn day and night. The Prophet contrasts so many harms from the wrong actions of sinners regarding the law with one devotion to the law, as such an object in which all good is. The righteous person is united with him by will, in love and delight in him, and in mind, in constant thinking about him and teaching in him. The law, Hebrew: Torah, strikes like an arrow with the fear of God, on the other hand, like rain, it irrigates parched souls with the aspiration of God’s favor and a better life, teaches them righteous deeds, outlining the order of a godly life. In David’s time, the law called the 5 books of Moses (as it was called by Joshua (Joshua 8:31–32), and is still called by the Jews) and, perhaps, the books of Joshua and Judges. Subsequently, this word meant all of Revelation, expressing the will of God and His commandments, obligatory for everyone who wants to please Him (Isa. 5:24, 1:10). Further, under this name of law we must understand all the inspired scriptures, in which we have the will of God revealed to us in its entire breadth - both legal and evangelical - the knowledge of which is now necessary for everyone who seeks true bliss. On the pages of these books the pious rests with his compassion and delight, as on a treasury of incomparable blessings (Prov. 3:15, 8:11, 19) Hathets, rgorensio, - disposition as for a bride (Gen. 34:9; Esther. 2:17; Is. 62:5). Thus, the righteous seeks his consolation not in the empty vanities of the world, but in the one word of God, which in itself is good and faithfully leads to endless blessings in eternity. For him, she is an incomparable treasure, like a passionately beloved bride, who is loved alone, cared for, preserved, decorated, cherished. And he will learn from His law. Learn (the future instead of the present, as a sign of continuity of action) - both with the heart (Ps. 48:4) and with the lips (Ps. 34:28). The Hebrew expression means caring deepening and consideration with heartfelt interest, when someone speaks to himself and interprets how best to do something (Prov. 15:28), or considers the wondrous works of God (Ps. 76:13, 142:5; Job 27:4; Proverbs 8:7; Ps. 34:28; Is. 59:3). This is how a pious person zealously engages in the word of God - just as much internally, by meditation, study, imprinting on the memory, which he is strongly disposed to carry out in deeds - just as much externally - he proclaims it with his tongue and communicates it to others. And this is not just once or on occasion, but constantly, day and night. It’s not that apart from this activity he didn’t eat, drink, sleep, or do anything else, but that because of the heart’s delight in the word of God, the memory of him never goes away, as happens with those who love something or someone - and who, no matter what they do, always remember their loved ones, remember them even in their sleep and cannot refrain from remembering. On the contrary, hypocrites, only in passing and by chance or for show only with the word of God, but then immediately forget about it (about the day and night teaching in the book of the law Joshua 1:8. And there is mourning day and night (Ps. 41:4; Jer. 9:1 and so on). The expression: day and night means constant care and occupation of the heart, when and after the cessation of action (effectus) love for the object (affectus) does not cease - so that even among other matters, attention does not depart from the commandments of God, but, on the contrary, sets them up as guiding rules. 2) The state of the righteous and the sinners (verses 3–4) Having depicted the features of the activities of the righteous, and through that of sinners, he moves on to depicting their state. As a result of comprehensive removal from evil and constant teaching in the word of God, the righteous will be like a tree when waters come out - he will be filled with the life-giving power of the word of God, he will become rich and from the fullness of life will bear fruits - corresponding deeds, and will succeed in all his endeavors. Verse 3. And it will be like a tree planted by the waters that come out, which will yield its fruit in its season, and its leaf will not fall away: and everything that he creates will prosper. There will be - maybe there is - a future instead of the present - or both... and there is, and there will be... fullness of life is its constant state. A tree, az, - all kinds - both living and dry - here, according to the features given to it, or an olive tree, or a palm tree, which does not sweep away its leaves - to which the righteous are likened in other places (Ps. 91:13; Jer. 17:8). Chaldean translation: like a tree of life, that is, always alive and blooming. The Syrian puts – The tree is simply general. Rabbi Eleazar ben Azariah says that a person whose learning is greater than his good deeds is like a spruce tree (abieti), whose branches spread widely, but the root is small, and which is therefore easily overcome by the wind. And whose good deeds surpass learning, he is like an oak tree. It is very favorable for a tree to stand near streams of water, especially in the East, in hot countries, where the soil soon loses moisture from the unbearable heat, and the trees dry out (Jer. 17:8; Ezek. 19:10). At - on one side or bank of the river. Greek (διεξοδος) - gives the idea of ​​a place where the water bifurcates into two branches, so that, standing in the middle, the tree receives an influx of water juices from both sides. Such influxes, when applied to the righteous, are the outpouring of God's grace of the Holy Spirit in the sacraments - both the illumination of truths and the fulfillment of the mind from the words of God, from which the continuous supply of spiritual juice and vitality to the reflection of evil passions and sorrows. Planted - Hebrew: shatal, transplanted - like a twig cut from the top of a cedar and placed in another place (Ezek. 17:22), and like a vine branch transplanted from a wet place to a dry one - so a righteous person is transplanted from the dry desert of sin into the beautiful paradise of the Church. Fruit during . Of course, the tree is not barren, which only shows off its leaves, but - which always bears abundant fruit in due time. And the righteous are like good trees, which bear fruit nothing for themselves, but bear everything for others, decorating themselves with good deeds (Matthew 7:16-18), not being content with the seed of good thoughts, or the flower of good intentions, or the leaves of good speech. These good fruits are listed in the Epistle to the Galatians (Gal. 5:22). On time. The wicked either do not bear any fruit, or they bear unripe, sluggish, and soon perishing from spoilage; and the pious always in due time bear ripe, good-tasting and lasting fruits, like love, patience, etc., and in another life they will bring unceasing praise, love, dreams, and so on to God. The leaf will not fall off. The righteous are always equal to themselves, they are beautiful with their wonderful way of life, with everything they say and do, and with their friendliness or attractiveness in mutual relations, like the shadow of a tree, they delight everyone. The falling or sweeping away of leaves means distress and the loss of all godliness (Isa. 1:30, 64:6). It also means a lack or loss of honesty and virtue, like the taking of a grape from a vine or leaves from a tree (Jer. 8:13). So, when it is said that the righteous do not lose the leaves of the beauty of good behavior and prosperity; then this means the constant overshadowing of them by God’s grace, preserving their internal well-being and external decency and happiness in them, comforting them with hope and leading them to eternal bliss. In other places, the word: pile, fall away, is actually said about herbs and leaves when, due to the drying up of internal succulence, and from the action of excessive external heat, they wither and, dried up, fall away (Isa. 34:4, 40:7-8; Jer. 8:13; Ps. 37:2 and others). Will have time. This continuation or can be taken as a continuation of the comparison of the righteous with the tree (Chaldean translation: and on all its branches that it produces, it will bear fruit abundantly, prosperously. Others understand about the branches taken from a tree and planted in another place, that they grow well and bear fruit. Others about the leaves, that they are all useful for health (Ezek. 47:12), or as a special position, a special expressing the thought of the righteous (grammatically corresponding to: and he will be like a tree... and he will prosper)... This is better and more direct. Examples are represented by Joseph, for whom everything prospered in the house of Pentephri (Potiphar) (Gen. 39:2-3), who successfully restored the religious order (see 2 Chron. 30:21, 32:30); (see 1 Chr. 29:23 and others) That the works of the godly proceed well, despite external sorrows, about this Rom. 8:28, 1:25; According to the latter, the promise belongs not only to the present age, but also to the future. The first thought about the righteous from the comparison with the tree indicates that he brings good out of himself as if naturally, and the second: he will have time - indicates special deliberate undertakings. Syriac translation: whatever one undertakes, one accomplishes. Verse 4. The opposite state of the wicked follows. Expressed – compressed and strong. Not taco wicked, not taco. The wicked deny what is said about the good fruitfulness and success of the pious in life. Although they sometimes seem to be blooming; but this bloom is fragile and immediately scatters and disappears. In Hebrew: not tako - not repeated. Jerome testifies that not only in the Jewish codes, but also in LXX there is one thing - not tako. So it is in the Exapla of Origen, which he read in Caesarea. In the current editions of LXX this particle is repeated. The Syriac translation is repeated, as well as the Arabic and Ethiopic. Sinai also repeats. Like dust. Just as before this the pious is likened to a tree, well rooted, blossoming and fruitful (in other places wheat); so now the wicked is likened to dust - dry, lifeless, useless - easily scattered, so that later you will not find it. The Hebrew word: motz, does not actually mean dust, but tares, chaff or bran, the residue of pure wheat (Hos. 13:3; Isa. 41:15). Sinners are likened to tares, doomed to be burned (Matt. 3:12; Ps. 34:5; Is. 17:13; Job 21:18; Dan. 2:35). Hebrew word: nadaf - to throw, scatter, flutter so strongly that not a trace remains, like smoke disappears (Ps. 67:3; Is. 41:2). 3) Meaning: a) among people; b) before God (verses 5–6) Verse 5. In the previous verse the state of sinners is presented in comparison, and, moreover, as it is in the present age, but in this verse it is presented directly and primarily as it will be in the age to come before the face of God and the saints. One image, however, stands in good combination with the others. Just as dust or tares, in whatever heap they are collected and crowded, cannot hold in place when the wind or storm attacks: so the wicked cannot resist even a moment when the wind of the strict decree of God’s judgment blows on them, but will immediately be cast into the fire of either temporary or eternal punishment. Hebrew: kum - means to rise and stand, that is, either the movement opposite to sitting and lying, rising (Ps. 139:2), or the position of a person standing upright in his place, - or standing; sometimes figuratively means rebellion from a fall or from a ruinous calamity (Ps. 40:9; Prov. 24:16; Am. 5:2 and others). It has become, we can translate: they will not rise up and will not stand, they will not stand. Hence there are different interpretations of this place. There were even Jews who argued, based on this text, that the wicked, not only in body, but also in soul, perish at the hour of death and will never rise again. LXX and Vulgate: will not rise again. Others understood it this way: they would not have a place in the court and would not appear to judge and cast a vote - in the host of honest and respectable people. Why is it better - with Aben Ezra - to interpret: they will not stand... they will not be able to endure the severity of God's judgment (as this word means in Joshua 7:12 (the sons of Israel cannot stand before the face of their enemies) and Mal. 3:2 (who will endure the day of His coming; and who will stand in the vision of Him))... They will not be able to expose their foreheads so boldly, as they are accustomed to now - but in fear and trembling from the judgment of God, convicted by an inexorable conscience, they will fall... Chaldean translation: they will not be innocent on the great day. A similar thought about the wicked in Ps. 108:7 (whenever he is put on trial, he will come out condemned - that is, unrequitedly convicted and sentenced to punishment). Judgment can also refer to God's judgments on the wicked in this life or to temporal punishments (Isa. 3:13–14), and about the great final Day of Judgment, when all the deeds of everyone will be brought to judgment and the decision will immediately be followed by eternal execution (Eccl. 11:9, 12:14). The wicked will not stand in anything, and will not be admitted to the assembly of the righteous. Below the sinners in the council of the righteous, that is, sinners and the wicked will not be in their host (of course, the destroyers, because they will be cast out to places of execution). According to Hebrew, advice here is denoted by a different word than in verse 1 (not going to council), namely, the word: adat - any general gathering of multitudes, for example, a swarm of bees on the corpse of a lion (Judges 14:8). A host of evil ones have taken possession of me (Ps. 21:17); the host is a youth (Ps. 67:31). The host of the sons of Israel or the entire people often in the Scriptures means the Old Testament Church (Lev. 8:4; Exod. 12:3, 6, 47, etc.). This host is called the host of the Lord (Num. 27:17; Josh. 22:16). So, when it is said that sinners will not become part of the host of the righteous (here on earth, in comparison with the wicked, with initial righteousness, and in the next century with perfect righteousness), it is meant that in this century they do not join the number of members of the Church and do not partake of the gifts of grace given to the militant Church, and in the future, being cast out from the host of those being saved, by the terrible sentence of God: depart from Me, separated from the sheep of God like a goat (Matthew 25), and thrown to the condemned demons. Verse 6. For the Lord knows the way of the righteous, and the way of the wicked will perish. The last verse indicates the reason and source of this state and fate of the righteous and sinners - that the path of the righteous is known, God is in charge, and God watches, but the path of the wicked - their plans and works - will perish, leads to destruction. Obviously, the opposition between the two parts of this verse is not strict; therefore, they rightly see here as a silence and in both parts they allow additional thoughts. God knows the way of the righteous, therefore they will not perish; But the way of the wicked will perish, because God does not know it - such expressions are common in parables. Obviously, in the words: the message of the Lord is, of course, not the omniscience of God, which equally embraces everything - and the wicked, but management, care, favor, love, which give prosperity to the righteous - and the absence of which or instead of them the presence of the opposite - God's displeasure, anger, abandonment - all kinds of impoverishment produce in sinners. (So ​​in John 8:43 (because you do not understand My conversation, you do not accept it, you do not favor it). So Exodus 1:8 (the new king does not know Joseph, he did not want to know, he despised his work). In Proverbs. 12:10 (the righteous knoweth, he hath mercy on the souls of his beasts). So 2 Tim. 2:19 (the Lord that is is His message, He cares for them). Matt. 7:23 (I know you no more... go away) ...God controls, provides, loves the way of the righteous; that is why they have success in everything, and their fate is blessed. And the way of the wicked will perish. God does not know their plans, plans, enterprises and deeds, does not recognize them as His own, does not favor them, for God does not want iniquity (Ps. 5:5). Why will their path perish - it will have an unhappy end, disappear like smoke (Ps. 36:20), melt like wax (Ps. 67:3; Ps. 129:6-7; Ps. 9:19; Job 8:13, 20:7; Proverbs 10:28, 11:4). 4) Things to think about 1) Everyone seeks bliss, but only those who follow the direct path to it, indicated in the word of God, achieve it. Of these, who will be wrong? 2) one must arrange one’s connections with people carefully, so as not to otherwise become infected with the ulcers of vices and die; 3) it is necessary to consult (Prov. 2:11, 11:14, 12:15). But you need to get an honest and wise adviser; 4) habit, in both good and bad, approaches the natural movements of life. And it ends for good or bad; 5) fell into sin - do not wallow in it and do not stand, lest it strengthen in you and become invincible; 6) beware of joking, making jokes, and especially not mocking anything, so as not to turn important objects into a joke, not to humiliate the sacred, and not to place the forbidden in the row of the indifferent. 1) After God, nothing should be more important to us than His word. It should be studied by all believers, and not just by priests; 2) work on it, and the first thing in this work: take care to comprehend the true meaning of what you read and think - having comprehended the meaning, perceive it with your heart; having perceived it with your heart, put into order your life, its rules, whether it concerns faith or life, and, having done this, then fulfill what is prescribed in due time; 3) man has many desires: no one can direct them as they should without the guidance of the word of God; 4) it is not enough to read only something from the word of God at one’s hour, but one must study in it day and night in order to continually advance according to its guidance (1 Tim. 6:11); 5) and part of the night must be devoted to pleasing God (Is. 26:9); 6) you must be careful not to bind yourself to unauthorized service (Col. 2:23), about which you cannot be sure whether it is pleasing to God. 1) Our nature is impoverished and – one thing – unfruitful. But when it is filled from Divine sources, then it becomes productive and fruitful; 2) if you do not bear the fruits of repentance, you will be cut down like a barren tree (Matt. 3:6, 10, 7:19; Jer. 15:6; Gal. 5:22; John 15:6); 3) every task must be done in its own time (Eccl. 3:1ff.); 4) haste is the fruit of sincere piety (Rev. 14:13; Proverbs 4:8). It is in vain to expect it from human wisdom alone or from one’s experience and from the fact that there is something to wriggle out of with wealth and there is someone to turn to with patrons... Success happens here by chance, but it is fragile. 1) The happiness of the wicked is illusory, disappearing (Ps. 37:2, 35–36); 2) both in morals and participation, the pious are usually very different from the wicked; 3) no matter how much the wicked protect themselves from all misfortunes, the hour comes - and trouble attacks - unforeseen, inexorable, all-destructive - and blows them away like dust from the land of the living. 1) So, there is a judgment, and everyone will have to appear at it (Eccl. 12:14; Acts 17:31; 2 Cor. 5:10); 2) no matter how strong the forces of the wicked are in the world, they will not be able to reject the judgment of God; 3) the distance and difference between the abodes of saints and the places of condemnation of sinners is infinitely great (Matthew 25:32, etc.). 1) God is omniscient, Fatherly providential, and especially looking upon the good (Ps. 127; 2 Tim. 2:19). But He will not accept the wicked into His blessing (Matthew 7:23); 2) you must always carefully analyze the paths and direct your steps so as not to stumble and deviate into crossroads (Matt. 7:13; Eph. 5:12–13); 3) we must pray to God not to allow our feet to wander (Ps. 16:5); 4) the path of the wicked is broad, but it leads to destruction (Matthew 7:13). B) Psalm 2. King of Zion, Messiah – Eternal King. Tyrants, come to your senses! This psalm is composed in the form of a conversation; the talking persons are not literally designated, but the content and structure of speech easily indicates them, as in the Song of Songs and in other cases. 1) The prophet is amazed at the audacity and foolishness of the authorities and peoples rebelling against God and His Christ - the Messiah (verses 1-3); 2) predicts their shame and the wrath of God against them (verses 4–6). And just as in the first part he first indicated the fury of the enemies of God, then approximately cited their words: so here, too, he first points out the mocking and angry look of the Heavenly Father at them (verses 4-5), and then approximately introduces His speech (verse 6); 3) the words of the Father are adopted by the Son, the Messiah (verses 7–9); 4) finally, the Prophet, or through his mouth the Spirit of God, gives saving instructions to the earthly authorities (verses 10-12). Prophetic psalm about the Messiah. From it in Acts (Acts 13:33) the words are quoted: Thou art my Son, this day I begat Thee; and others (Acts 4:25). Verse 1. Why do the nations reel, and the people learn in vain? Vskaya? The question does not mean that the Psalmist, as an ignorant one, only wanted to find out from the enemies of God the reason or pretext for resistance, but that he is extremely amazed and indignant at them, mourns the corruption of these people and condemns their extreme foolishness. But he immediately foretells that their rampage is causeless and fruitless and powerless. He seems to be asking: what are these gatherings for? These meetings? These plans? Moved by the Spirit of God, the Prophet spent a long time deepening his thoughts in the coming Kingdom of the Messiah and in what blessings God would give to the human race in it. To this comforting contemplation was added the contempt of the hostility of Jews and pagans towards Him. Foreseeing all the tongues rebelling in hostility against Christ the Lord (a review of all the persecutions here can leave such an impression), Saint David came into amazement and cried out: “Everyone is reeling... Why? – reproachful (Gen. 3:13, 4:6; Ex. 1:18, 5:4 and others). Staggering. From Hebrew: they came into confusion, are restless - past verbs, according to the custom of the Prophets, instead of the present - as a sign of undoubted authenticity. Perhaps this is why the Prophets did this because they spoke on the occasion of their visions, which had already ended or passed, although they related to things that were to happen later. The impressions from these visions were so strong that the Prophets looked at the events they indicated as having already come true. The Hebrew word: ragash, to rage in anger, to be outraged by anger, is used only here. Words derived from it in Ps. 54:15, 63:3. Confusion is signified when restless, violent people flock in crowds, noisily, from everywhere, blinded by their passion and not listening to anyone, but driven by passion, ready to do anything, no matter who decides to dispose of them. LХХ translated εφρυαξαν from φρυαττω - to beat, rush, neigh in the likeness of a zealous horse when it does not listen to its rider. Aquila: εθορυβηθησαν. Symmachus: κυκα – to mix, knock together, for example, different liquids... The pagans, goyim, are paganized Jews who have adopted pagan morals. This is how Saints Cyril, Eusebius, Ecumenius, Jerome, and Athanasius interpret it. And in Scripture this word sometimes refers to the Israelites (Gen. 12:2, 17:6, 16, 18:18; Exod. 19:6). But it is more natural here to mean uncircumcised peoples. Saint Luke cites this passage in relation to the Romans (Acts 14:27), to whom the Lord Himself foretold His tradition (Luke 18:32). And indeed, the pagan peoples rebelled against Christianity when they felt that the new gospel teaching began to overcome their ancient idolatry, as in Ephesus the service of Diana (Acts 19:23 ff), or caused them some damage (Acts 16:19), or strictly denounced their unkind morals, not allowing their confessors to follow them any longer, as a holy language and a renewed people. From here began the bloody persecution of Christians, which is represented by the history of the first times of Christianity. People (lamim). According to the instructions of Saint Luke, these are the people of Israel (Acts 4:27). Lorin says that this word is used in the plural about the Jews when the speech is disapproving or reproachful. Learn. Before this is indicated the outer riot - and here is not at all the quietest mental state of theirs, when inside themselves with their minds and hearts they invented intrigues and deceits and talked about this with words among themselves diligently, loudly, noisily (the same verb as in Ps. 1:2). In relation to the pious, this word means reverent delving into holy objects and modest and thoughtful conversation. In relation to the wicked, this means their restless plans, as well as hostile talk, evil conversations aimed at harming the Gospel, or what an unbridled tongue can utter. (Chaldean translation: they attack fiercely, stamping their feet, or seethe in frustration and indignation (Deut. 1:27). Aquila: φθεγξεται κενως). In vain - they interpret something that is not at all like what they understand and pronounce, and that will not have the same end as they believe. Hebrew: raka - means empty... for example, a vessel (Jer. 51:34), which sounds loud, but does not contain inside what it could and should contain. Why is it used about a lie that is outwardly red, but in itself has nothing solid (Ps. 4:3). More often it means in vain (Lev. 26:16, 20; Ps. 73:13; Jer. 51:58; Isa. 30:7, 49:4, 65:23; Job 39:16). Here are all the parallels of this word, confirming its meaning. The Prophet shows them the emptiness of the subject they are discussing, and the insignificance of the reasons that give rise to it, and the futility of waiting for success - so that even though the Jewish nobles and people worked until they sweated about the death of Christ and the Apostles and against the spread of the Gospel truth, they did not receive the success so desired and expected. In the history of the Lord’s suffering, more than one meeting, decision, seeking false evidence, inciting the people, stirring up Pilate and the city is mentioned (Matthew 26:4; Mark 14:1; Luke 22:2, 23:2). But it was all in vain. The Resurrection of Christ dispelled all this: the lie was exposed and the truth triumphed. The same was the fate of those frequent intrigues against the Apostles who preached the Gospel, which were invented by the Jews in Antioch (Acts 13:45, 14:19), in Thessaloniki (Acts 17:5, 13), in Corinth (Acts 18:12), in Jerusalem (Acts 21:27, 23:9). Through such incitements of persecution, the Gospel spread even more, and its holy truth became more brilliant... Verse 2. The kings of the earth appeared, and the princes gathered together against the Lord and against His Christ. Prestasha. They solemnly opposed the new Kingdom of the Messiah and declared their spirit hostile to it. Hebrew word: iatzav - to stand, in the form of hyptael, to expose oneself, - to join someone, like the priests to Rehoboam (2 Chron. 11:13) (also - 70 judges appear before the tabernacle (Num. 11:16). Moses presents himself to Pharaoh (Ex. 8, 20, 9:13), or for the purpose of resistance, like the Angel - Balaam (Num. 22:22) (also like Goliath before the army of Israel (1 Sam. 17:16; 2 Sam. 23:1, 10; Deut. 9:2; 2 Chron. 20:6; Job 33:5; Deut. 7:24, 11:25 and Josh. 1:5; Job 41:1). And in our place it means obvious and persistent hostility, not hidden, but appearing openly with boastfulness and self-confidence... Tsarie. It is not only the unreasonable mob that riotously rebels against the truth, but the kings themselves and the heads of nations, who not only did not pacify popular uprisings, but encouraged them. By the kings of the earth they mean Herod and Pilate (Acts 4:27), but not exclusively, of course. How to exclude Herod the Great, who was preparing the murder of the Messiah when he was still a Child? How can we exclude subsequent persecutors who attempted to destroy Christ’s little flock? (Therefore, one should not take into account here the comment of grammarians, according to which sometimes the plural is taken for one of many, for example, the thieves for one of them (Mark 15:32 and Luke 23:39), the disciples instead of one of them (Matthew 26:8; John 12:4). As if there were kings here - standing instead of one king - Herod.) Obviously, this prophecy represents a continuously infinite chronology. The Kingdom of the Messiah and depicts His face in this world until the end of the world, mercilessly and viciously struck by His enemies. There is also no reason to understand the word: zemstia only as the holy land, or Palestine. Rather, the kings of the earth are opposed to the Supreme King of Heaven, about whom speech immediately begins (verse 3), and are called somewhat contemptuously and ironically... for what can these prosies (locusts) do against the One who contains the circle of the entire universe? So in Isaiah (Isaiah 40:22): what is the Earth, this speck of powder, compared to the immense breadth of the heavens and the number of bodies resembling it? And what is this dot, Judea, or even Italy or Spain, compared to the entire body of the Earth? The humorous speech of Socrates to Alcibiades, when he was somewhat arrogant about his booty, is very applicable here: mark where it is for me on a geographical map, knowing that the booty was so small that it was impossible to mark it with any sign on the map. And the princes, that is, those after the king, the executors of his commands, and the advisers or nobles in the state, elected to the government council - in Judea these were the members of the great Sanhedrin, among whom were Annas and Caiaphas and others. LXX and the Evangelist Luke in Acts. 4, 5 they call them αρχοντες, as Nicodemus is called (John 3:1, 10). St. Paul points out their distinctive feature: the princes of this age (1 Cor. 2:6). Gathering together. In Hebrew: they agreed in a deliberative meeting... Translation LXX: συνηχθησαν επι το αυτο. Chaldean translation: associate sunt una - entered into a community and union. Symmachus: και υπαρχοι συσκεπτονται ομοθυμαδον. The leaders confer unanimously so that, acting individually, they do not hesitate or appear weak and fail - so they conspire to act together and found a society. (The Hebrew word: iasad - in this sense it occurs twice: in Is. 44:28, - about the founding of the church by Cyrus in Jerusalem, - and in Exodus 9:18 - about the foundation or beginning of the land of Egypt (Ps. 101:26, 81:5). This can be brought to another meaning that this word can have, if we derive it from suras, arcanum, - secret, mystery, namely - to consult secretly about any matter, establish your own concepts and types and means about it and thus inspire and strengthen yourself for the work (In this sense, in addition to this place, it is also found in (Ps. 30:14) 1). The fulfillment of this prophecy is obvious in repeated conferences against Christ (John 9:22): about His capture by flattery (John 11:47–53); about questions to Him (Mark 12:13; Matt. 22:34–35); about stopping the spread of the Gospel (Acts 4:15–17, 5:33); about finding false evidence (Mark 14:55); and then - in the definitions of the Roman Senate and the decrees of the emperors. On the Lord. That's who they aimed their arrows at! This is Whom everyone has armed themselves with with all their might and means! On the One who is the Lord of all (Jehovah) - from Whom everything received its being and without Whom nothing exists and cannot exist! Such is God in the indivisible Trinitarian nature, but here, perhaps, it is primarily God the Father, since a word is immediately added about God the Son, the Messiah. The obvious opposition to Him of the Jews, both denounced by the Lord and noticed by the Apostles (Acts 7:51), gives rise to implying the Holy Spirit here. And to Christ - in Hebrew: Messiah. The Messiah, who is, so to speak, Christ (John 1:41). Mesiah from Masach - to anoint like Christ from χριω. Anointing is attributed, firstly, to the patriarchs, although the act and rite of their anointing is not mentioned anywhere in Scripture: Ps. 104:15 (do not touch my anointed) - in the course of thoughts this is about Abraham, Isaac and others (compare: verse 9 and Genesis 26:3). Secondly, the Prophets were anointed, like Elisha was anointed by Elijah (1 Kings 19:16). Thirdly, the high priests, on whose forehead, under the eyebrows, drew the following type of cross: X (according to Kimkhias, in the interpretation of Ps. 132, and Rabbi Solomon, on Ex. 29:7). Fourthly, the kings, who, according to the testimony of the same, drew O - a circle, a sign of completeness and perfection. And Saul is called the anointed of God (1 Sam. 12:3), and Cyrus (Isa. 45:1), who for this reason is revered by some as a prototype of the Messiah, for which reason he is called a shepherd (Isa. 44:28, from Hebrew), - but, fifthly, primarily or in the proper sense, the name of the Messiah belongs to the promised Redeemer of the human race, as a Prophet, High Priest and King, Whom only all the Old Testament Prophets, high priests and kings represented, and Who was anointed not with any visible or sensible anointing, but with an invisible spiritual anointing, the Spirit Saints (Ps. 44:8; Isa. 61:1; Acts 10:38, etc.). In the present place, the Messiah obviously stands in the latter meaning, as required by the combination of words: Jehovah and His Messiah. The Prophet wants to impress upon us that not only is The Kingdom one of Theirs, but there must also be one worship of Them. Why is disobedience and resistance to Them inseparable, so that, having been shown to one, it is thereby shown to the other. Whoever does not honor the Son does not honor the Father who sent Him (John 5:23 et seq.). This is the Messiah, who is the true Son of God, the Only Begotten Lord and Ruler of all, to whom is due all glory, honor and worship (Acts 4:25; Heb. 1:5; Proverbs 8:22; Rev. 22:7, 11:15–16, 19:15). Verse 3. Let us break their bonds and cast away their yoke from us. Let's terminate. Implied: saying, which is often omitted in this kind of colloquial speech (for example: Isa. 3:6). The Hebrew word and expression gives the idea of an accidental, quick, violent rejection, coupled with harm and damage to the thing rejected because of impatience or contempt for it... Thus Sampson broke the ropes like threads (Judges 16:9-12; compare: Jer. 2:20, 5:5, 30:8; Nahum. 1:13; Ps. 106:14). From these passages it is clear that what is meant here is the extreme insolence of the peoples and their authorities against the heavenly teaching, according to which, having agreed, they decided not to listen to it, like prisoners, or convicts who rebelled, or wild horses, which, having thrown off their rider, rush forward and trample everything along the way. Their bonds, that is, the Lord and His Christ, are rules, dogmas and institutions, by which atheism and superstition and corrupt morals, passions and all unkind orders of life are excommunicated and the opposite is commanded; how free will is bound, by what kind of bonds, just as wild animals are bound, so that they do not stagger arbitrarily and harm those who live calmly in correcting their affairs. This kind of bond is: self-denial, subjugation of the mind into the obedience of Christ (2 Cor. 10:5), putting off the old man and putting on the new, love from a pure heart, a good conscience and blameless faith (1 Tim. 1:5). This also includes the fear of God, by which one is kept within the bounds of duty (Job 30:11; Matt. 11:29). The Hebrew word used here comes from the verb: yasar - to punish, which indicates God's discipline, by which violators of His will are kept in their rank (Ps. 106:14; Job 39:5; Jer. 5:5, 2:20, 27:2, 30:8; Nahum. 1:13) Apart from these places, this word has not yet been found. Let us reject with contempt, with disgust and impatience, with strength and tension (Ps. 50:13; Eccl. 3:5–6)! Their yoke (funes densos), a tight yoke of ropes, that is, strict rules of faith and life, with which we bind our conscience (religio from ligare - to knit). To the enemies of Christ it seems incompatible with their high opinion of themselves to allow themselves to be bound by such a teaching, which to the mind seems madness, and to the flesh a heavy and unbearable yoke; They want freedom of will and unconstrained behavior. We do not want, let him reign over us! (Luke 19:14). Depart - we do not want to lead Your ways (Job 21:14). (Compare from the Hebrew text: Lev. 23:40; Neh. 8:15; Ezek. 20:28, 19:11; 31:3, 6, 14; Exod. 28:14, 22, 39:15; Mic. 7:3. Also: Is. 5:18; Ps. 129:4; Job. 39:10; Ezek. 3:25, 4:8; Exod. From these places it is clear that the spoken word (abot-ei) signifies firm, comprehensive rule, obliging obedience, strong and difficult, and unbearable for the wicked; why they don’t want to obey him. Verse 4. He who lives in heaven will laugh at them, and the Lord will mock them. Until now we have heard croaking frogs and buzzing locusts (Isa. 40:22). The time is now for us to turn our gaze and heed the One against whom all these vacillations and plans are directed. Is he alive or gray in heaven? Here, not expressed, but obviously meant, is His contrast with those who live in houses of clay, founded on dust and sand (Job 4:19), even though they are the kings of the earth (verse 2), the contrast to them of Him whose throne is in the highest, most spacious, most brilliant, inaccessible heaven, Who embraces everything earthly and with His influence preserves and supports everything. However, although there is an opposition between the restless rebellion of disobedient authorities and peoples and between the calm sitting of God in heaven, and graying together means the power of the judge and the giver of bribes (compare: Ps. 9:8-9), but the meaning of the speech is more clear from the Hebrew: jashab - abiding, living (Ps. 122:1, 112:5-6; Is. 66:1). However, this presence does not mean limitation by place, but rather, the omnipotence and immeasurable eminence of God over everything on earth, who is omnipresent, looks at everything, watches over everything and cares about everything (Eccl. 5:1; Ps. 112:5). Laughs. He despises their foolish attempts and laughs at clay pots like an iron scepter. This is a humanoid expression, meaning shame and denunciation of the extreme foolishness of hostility, where, on the one hand, the force is not limited, capable of carrying out its intentions without obstacles, on the other hand, it is an all-round insignificance, although it exalts itself and builds harmful plans. (Solomon mentions such mocking (Prov. 1:26); and David himself in other places (Ps. 59:9, 36:12–13). In other places, God is depicted as having fun at the consumption of those who oppose Him (Deut. 28:63; Isa. 1:24 and others). Sometimes mocking means security, confidence in it or a feeling of it (Job 5:22, 41:20–21 According to others, to laugh is to give in to ridicule, as seen in Is. 37:13; Ps. 51:8; And the Lord, Whom these foolish people do not want to submit to, while He is the foundation and stronghold of all things, contains everything, He is the Autocrat. He will reproach them, that is, he will put them to extreme shame, and not only will he make their plans futile; but they themselves will be subjected to the disasters and sorrows that they prepared for the worshipers of God, so that they will not meet any compassion, but will be surrounded everywhere by ridicule and contempt. Verse 5. Then He will speak against them with His wrath, and I will be crushed by His wrath. Then . When - then? When kings and princes imagine that their plans for the destruction of the Kingdom of the Messiah are correct and the means for this are strong, when God’s long-suffering is exhausted and the hardness of hearts reaches its extreme limit. When, in self-delusion, they indulge in the feeling of freedom and freedom from subjugation, that the yoke has been thrown off, the bonds have been broken... He will shout. Some interpreters say: it is well translated: he will say, but there is another opinion about this word of the most learned grammarian Kimkhia, according to which it should be translated like this: then he will kill or defeat their strong ones. But no matter how appropriate such an interpretation may seem, it is opposed, however, by both the usual meaning of the word, from which one should not deviate unnecessarily, and the agreement of the ancient translations into languages ​​close to Hebrew - Chaldean, Syriac, Ethiopian, Arabic and LXX, which all have: speaks to them. Moreover, even if someone likes defeat, it is already in the angry word of God: for the angry word of God is striking, since the word of God is not the same as the fruitless word of man. Why is the following thought more appropriate here: although God is sometimes silent, looking at people’s insane resistance to His will, he finally pronounces His sovereign judgment, condemnation, punishment... and, if the Israelites could not endure the legislative word of God (Exod. 20:19), the less can these opponents of His will endure His amazing thunders of judgment, issued by This strict Avenger of unrighteousness, sometimes without a sensual word - by deed itself or by defeat. To them (elimo - a poetic form instead of elegem) - to these unruly evil-doers. By His wrath – Hebrew: in anger; will cease to call them into His Kingdom after they persist in their opposition to grace; Instead of blessings, those who are rejected will be struck by a curse. In their conscience they will constantly hear menacing speeches, inaudible to the outer ear; Inwardly they will see the angry face of God, invisible to the outer eye. And with His wrath - Hebrew: in rage. The power of speech increases (Hebrew: mountains - to ignite). Represents the exaltation of the plagues of God, just as verses 1–3 represent the degrees of opposition of the enemies. It will crush. So suddenly their plans will be upset that they will run here and there, not knowing where to turn and where to find refuge to hide. Verse 6. And I am appointed King by Him over Zion, His holy mountain. Az same. It is opposed to those many kings and princes who said: we will dissolve and so on. You, as if the Lord says so, you - dust and ashes - are proudly planning many things, - but I, Whom every council will become and Who will create all things in council (Isa. 46:10), will soon make all your plans in vain and My King, against Whom you rebel with such rage, I will gloriously defend (letter: vav - as a particle of the opposite is taken in other places (Mal. 1:4 ; Isa.29:13 ). Delivered is. The Chaldean translation, not without reason, puts two verbs instead of one: I have exalted My King and set Him over Mount Zion. Meaning: although you hate the Messiah, know that He did not accept this honor or appropriate such dignity by Himself (Heb. 5:4-5), - it is not by human choice and desire (John 6:15, 18:36) that He has such power; but I Myself, the Lord of all creatures, according to My Divine Council and determination, made Him King; to resist this is unreasonable and useless (Luke 1:32; Ps. 45:5; John 3:34; Is. 61:1). I installed as My King the same Messiah who was mentioned in verse 2; God the Father calls Him His own, not only because His Kingdom and the laws of His Kingdom are Divine, completely different from worldly kingdoms and laws (John 18:36), but, more precisely, because He Himself is His Son, of one nature with Him, God, and His royal power is of unearthly origin, and not an accidental appendage, but is an essential feature of Him - a feature, the light of glory, common to Him with the Father. Why are all kings commanded to address Him (end of this verse) as the Highest of them all (Ps. 89:28); All nations and languages ​​will serve him (Dan. 7:14); He will scatter all kingdoms (Dan. 2:44); His Kingdom will have no end (Luke 1:33). Over Zion, the holy mountain. Zion is a prototype of the Kingdom of the Messiah - on it was the royal throne of David (2 Kings 5:9; 1 Kings 8:1) and a tabernacle was erected, instead of which Solomon later erected a church to the true God on the neighboring hill of Moriah (Isaiah 31:4; 2 Chronicles 3:1). In Zion the powers of the kingdom and the priesthood were combined, just as in the Messiah the same virtues were later united, according to the order of Melchizedek. Why is the Messiah often called David, so is His Kingdom, or the place of the Kingdom and the royal seat, Mount Zion, not in the sense that it was a private kingdom limited by small boundaries, but because Zion in many ways prefigured the New Testament Kingdom of the Messiah, such as: its beauty and inaccessibility, but especially because from Zion the law was to come, the preaching of the Gospel to all lands (Isa. 2:3–4; Acts 1:4; Ps. 109:2, 86:3; Zion is called Holy not only here, but also in other places (Ps. 42:3, 47:2, 98:9; Joel. 2:1; Ezek. 20:40). Not essentially, but for the sake of the fact that there was a tabernacle in which the Most Holy God was (2 Samuel 6:17, 12; 1 Chronicles 15:1, 3, 12, 16:1; 2 Chronicles 8:11). For this reason, Zion also means the church itself (Ps. 136:3; Jer. 51:10; Is. 18:7; Lamentations. 5:18). From this, Zion is called a mountain beloved of God, the dwelling place and throne of God (Ps. 77:68, 86:2, 67:17, 9:12, 73:2, 75:3), and is contrasted with Mount Sinai (Heb. 12:22). And so, since in all the world there was no mountain equal in glory to Mount Zion, the Father says that on this mountain He will establish the most chosen and only King, to whose care are entrusted all the saints, who stand on His throne (Rev. 14:1). Verse 7. They proclaimed the commandment of the Lord. The Lord spoke to Me: You are My Son, I have given birth to You today. Proclaim. In Hebrew: I will proclaim. Here a new speaking person is suddenly introduced, precisely the same King whom the Heavenly Father just mentioned. This kind of change in the faces of speakers is not uncommon in poetic songs. (The meaning of the word used (safar) can be deduced from the demolition (comparison) of the following places: (Ps. 47:13; Judges 7:13; Gen. 40:8, 41:12; 2 Kings 8:4–5; Exod. 18:8; Ps. 9:2, 15, 21:23, 43:2, 72:28, 25:7, 65:16, 74:2, 77:3–4, 95:3, 101:22, 117:17, 144:6; Exodus 9:16; 1 Chron. His and salvation for the human race, which he later fulfilled both through His own lips and through the lips of the Apostles and other ministers of the New Testament word (Rom. 15:8; Isa. 61:1; Luke 4:18). This is one of the sides of His redemptive work, prophetic ministry, which can only be performed by speech or word. Command. This expression embraces the entire Gospel teaching about God’s favor towards us in Christ, which Christ Himself proclaimed with such precision that He did not allow Himself to say anything other than what the Father commanded Him (John 14:31, 12:49, 5:30, 6:40, 8:28, 18:37; Luke 4:18, 43). As Jehovah spoke before this in verse 6, so now the Messiah continues to speak (along with Jehovah, introduced in verse 2) about the decision and decree of this Jehovah, or His Father, according to which it was pleasing to Him that His eternal Word, or the Only Begotten Son, having once been born from the seed of David or incarnate, should become the Redeemer of the human race, the Savior and King. The Lord speaks to Me. Meaning: just as the Father announced His will about the installation of a King over Zion and the subsequent establishment of the Kingdom (verse 6), so I, the Messiah, will equally proclaim the foundations of this Kingdom, precisely despite the fact that I; the son of David according to the flesh, I am essentially the eternal Son of God, whom the Father confesses to be eternally begotten, who, hypostatically uniting in time with humanity from the seed of David, became the King of the new Kingdom, to Whom all languages ​​are destined for inheritance. There is no need to investigate when and where the Father speaks this: for whether we look at this from the point of determination about this before all time or from the point of fulfillment of the determination in time, you always hear the Father pronouncing about the Messiah that He is His Only Begotten and Essential Son. This was announced at the Annunciation (Luke 1:32), at Baptism (Matthew 3:17) and at the Transfiguration (Matthew 17:5). Thus, the Father Himself points everyone to the Son, and the Son has no need to glorify Himself (John 5:23; Ps. 109:1). You are My Son. Here we are not talking about an adopted son or about a person especially beloved by God, such as the Angels (Job 1:6) or the heads of the people (Ps. 81:6), but about the Only Begotten Son (John 1:14, 3:16, 18), - personal or essential (Rom. 8:32), the true Son (John 5:20) and beloved (Matt. 3:17, 17:5; 2 Pet. 1:17), Which He cannot be otherwise than through eternal and essential birth (Heb. 1:5), due to which the Parent and the Born have the same nature; why is this Son called He who is in the bosom of the Father (John 1:18). He is with God and is God (John 1:1–2). Az, that is, Jehovah, the Father, about whom is also hinted at in Proverbs (Proverbs 30:4). Today, that is, in a motionless, existing eternity, having neither past nor future, or before the creation of the world (John 17:5; Proverbs 8:21–24; Micah 5:2). With God a thousand years are like yesterday and a watch of the night (Ps. 89:5; 2 Pet. 3:8). Today does not mean any specific point in time, for the Son's going out from the beginning from the days of the world (Mic. 5:2; Matt. 2:5–6). In a word: today – eternity is expressed. But so that the birth would not be considered imperfect, He used the word: gave birth. Let us remember the words of the Lord: before Abraham was not, I am (John 8:58). I have given birth to You, that is, I make You a partaker of one and the same Divine nature and support You in an indescribable way, without being separated. Why does the Lord say: The Father is in Me and I in the Father (John 14:10). That is why the Son is called the radiance of glory and the image of the hypostasis of God (Heb. 1:3), the image of the invisible God, the firstborn of all creation (Col. 1:15). Birth is not something ideal, contemplated, but real, essential. Verses 8–9. The next verses 8-9 paint the same heavenly picture. The speech continues from the Person of the Son. It proclaims God's decree, by virtue of which all languages ​​and the whole earth are given to the Messiah for hereditary possession (κληρονομιαν), and He can threateningly punish and destroy the disobedient. God's pre-eternal decree was fulfilled in time. As the eternal Son of God, God the Word possesses, like the Father, eternal glory and equal power, but, as the God-man, as the Messiah, all power was given to Him after the resurrection (Matt. 28:18; Phil. 2:9–10 and others). Verses 10–12. In the last verses, David's prophetic gaze returns to the earth. The Prophet addresses the rebellious with an exhortation so that they come to their senses, curb themselves, reverently submit to the Lord, and greet (rejoice!) Him as the Lord, in the Person of His Anointed One. The Prophet invites you to hasten to correct your life. The Russian translation of the Hebrew word: nashekuvar: honor the Son, can hardly be considered correct. In all almost ancient translations, according to the LXX translation: accept punishment. In conclusion, there is a threat of God’s righteous wrath to all who resist God and a promise of bliss to all who trust in the King-Messiah. Inscription: 1. At the end of David's mind, 2. Doik of Edom should come and tell Saul, and decide to him: David has come to the house of Abimelech. This incident is described in 1 Samuel. 21–22. David, who fled from Saul, was accepted by Abimelech, who gave him the showbread, for lack of the usual, and the sword of Goliath, thinking that he was going somewhere on behalf of the king, as David had told him. Doeg was then in Nob, tending Saul's donkeys, and, returning, when Saul reproachfully told his servants that none of them cared about his benefits and did not tell where David was, he told Saul. Saul sent for Abimelech and the entire clergy, determined death for them, and when none of the servants decided to carry out his sentences, Doeg again served him and beat 85 men wearing ephed (linen vestments). Afterwards, Saul sent to destroy the city itself and destroy every living thing there, from man to livestock. Only one son of Abimelech, Abiathar, escaped, and he told David about it. This prompted David to compose a real psalm, in which he depicts the immorality of a slanderous and flattering tongue that destroys the innocent, God’s judgment on such and his trustworthy safety under the roof of God, and thereby inspires patience in those who are subjected to malicious slander and all untruths - with the hope that the Lord does not abandon those who trust in Him and always gives them a good end or an outcome from difficult circumstances. That’s why I wrote this psalm: to the end of reason, that is, I knew what the end would be for those who do evil and for those who endure it. Be grateful! David himself showed this as a supreme example. Saint Chrysostom notes that this psalm should be placed after the 33rd, which is inscribed as follows: psalm to David, when he changed his face before Abimelech: and let him go, and departed (Ps. 33:1). Doik, from Hebrew, means: restless, fussy, fearful. Abimelech – innocent, righteous. Slander and slander are filled with fear and have no peace. Verse 3. Why do you boast in wickedness, even more powerfully? lawlessness all day. Why are you boasting? Why do you dream a lot about yourself and put yourself high in your thoughts and show off to others how the cunning of the tongue is what dignity? Or that you rely a lot on flattery and cunning and rely on them as a strong support, as a sure weapon - to have weight and strength among others, to arrange your life and pave your way forward? Why do you boast in malice? The Prophet wonders how people reach such a level of evil that they blindly boast about what they should cry about? Even though you have fallen into evil, why still boast about it? Evil, having reached the point of shamelessness, is the height of corruption, a sign of burning conscience and reaching the depths of evil. Why do you boast in your anger, the stronger? (The strong one is either Saul, or Doik, according to Saul’s favor.) A reproach to the strong when he is strong in evil: and what can he boast about? killed a person? But a scorpion can do the same, and a spider, and other poisonous animals. Was it then that you were given the strength to compare with these insignificant insects? (Augustine). And how destructive it is to be strong in evil! The weak in evil is timid and does evil in secret; therefore, when conscience awakens, good will overcome evil, and he repents, and the strong in evil does evil boldly and is vain about how he is perfect, therefore there is nothing to alarm him in his heart in order to come to repentance and correct himself. Lawlessness all day. All day, every day, every time, always. That is, only lawlessness and lawlessness. Regrettable reproach! Cunning and deceit have taken possession of the heart, do not give a person peace, and on his bed he weaves tricks and in his sleepy dreams he sees only images of intrigues. Verse 4. Thy tongue deviseth lies: for thou hast made flattery a cunning razor. Language does not think; but in the mind and heart thoughts are intertwined, and the tongue serves only as a tool for their discovery and implementation. It is said: the tongue, not the heart, because (the saying of the Wise One) because the heart of the foolish is in their mouth (Sir. 21:29), that is, not deep, on the surface, and they are so submissive to his movements that they immediately follow them and fulfill his demands without resistance, whether with the tongue or something else. Untruth (αδικια) or the opposite of truth is a lie, or truth and goodness are insult, insult, bitterness. Doik intended a lie - a lie, presenting Abimelech to Saul as like-minded to David against Saul, while he received him as an ambassador loyal to the king; in the intention to hurt David and Abimelech in order to prove their loyalty - a characteristic of weak and not willing souls! As if you have created a razor so sophisticated as flattery. The base and cowardly are powerless in spirit and body; therefore, to fulfill their malice they use flattery before the strong, crafty (δολος) and evil flattery, which does not reveal its malice to others, but only goodwill to the strong and readiness to act in its guise; meanwhile, like a razor, it quickly and insensitively wounds the heart of the strong, and through him, others. Doeg, with his malicious and flattering words, irritated Saul to the point of fury, and he destroyed the priestly city with all those who lived in it. Verse 5. You loved evil rather than kindness, untruth rather than speaking the truth. This verse explains the first hemistich of the previous verse, that is, the untruth of your tongue, and indicates the unkind mood in Doik’s heart that forced him to weave a lie. Do you love, that is, completely, or do you have such a disposition that every time the opportunity presents itself, you plan evil for your neighbor, not good. Malice is better than goodness. Malice rather than goodwill, evil rather than goodwill. There is always a mixture of good and evil in everyone's heart; and sometimes one overpowers, sometimes the other, but a person always chooses one or the other of his own free will. Why is he subject to condemnation if he does evil and not good? A lie, rather than telling the truth. The mind is truth, the heart is good. Where the heart is, there is the mind. An evil heart prevents the mind from seeing and containing the truth and giving it weight. Truth cannot be established with evil. Therefore, an evil heart causes the mind to weave lies. Verse 6. Thou hast loved all the words of the flood, a flattering tongue. This is the explanation of the second hemistich, that is, as if you created a cunning razor for flattery. The weapon of weak malevolence is flattering and crafty speeches before the strong, aimed at the destruction of one’s neighbor, which, like a flood, consume honor, property and life. Flood verbs are words that are disastrous for another, and Doik loved them all, that is, he missed nothing. Out of the abundance of the heart the mouth speaks. Therefore, as the heart is, so is the tongue; and back. And apparently not so evil words, when poisoned by the evil of the heart, can cause great evil... Verse 7. For this reason God will destroy you completely, will delight you, and will remove you from your village and your root from the land of the living. For this reason, for malice, untruth, lies and crafty flattery, which are turned into destruction to others, with unrepentance and hopelessness towards it, the visible execution of God follows. He will destroy you to the end, because he has completely loved evil, he will delight you like a bad and poisonous plant, and will drive you away from your village... Not to another place, but to another life, and not only you, but your whole family, and your root from the land of the living, for the destruction of the entire family of Abimelech and the entire priestly city. Sensual promises and sensual plagues were given to sensual Israel. An eye for an eye, a tooth for a tooth, death for death, destruction of a race for destruction of a race... But the wicked themselves will not continue their days. And therefore, although a person may live, love good days, keep his tongue from evil and his lips from speaking flattery (Ps. 33:13-14). Therefore, on the contrary, those who are evil-tongued and flattering with deceit are not worthy of long life and prosperity. The tongue is small, and the great one boasts. Behold, the fire is small and burns very great things. For evil cannot be restrained; it is filled with deadly poison (James 3:5, 8). Why did the Holy Prophet take it with him to beware of his tongue? Reh: I will keep my ways, lest I sin with my tongue (Ps. 38:2). Verses 8–9. They will see the righteous and fear, and they will laugh at him and say: Behold, man, who did not make God his helper, but trusted in the abundance of his riches, and what was possible through his vanity. The righteous will see and fear. The Lord sends visible executions not as a decisive punishment, but as a means to diminish evil between people and increase goodness, to strengthen the righteous and repentance of sinners. The righteous will see the instructive execution on the sinner and will come to greater fear of God, having accepted the experienced assurance of God’s favor for the path they are taking, and disfavour for the opposite path, they will also come to greater fear and fear for themselves, thinking about human weakness and readiness for evil; and, fearing that they might slip over themselves and suffer the same fate, they will increase their attention to themselves and fall more painfully to God, the Helper, Guardian and Guide in goodness. And they will laugh and shout about him - in spiritual joy they will say about their safety and prosperity under the roof of God for mutual edification to themselves and others: this is the fate of a person who does not trust in God. Behold, man, who has not made God his helper. Just as the fear of God and trust in Him is a distinctive property of the righteous, so forgetting God and alienation from Him in mind and heart is a distinctive property of those who are careless and driven by passions. They do not contain the idea that the Lord rules over everything, that only those whom He protects are truly safe, that in all cases of life, lasting and reliable help is only that which descends from His arm. Meanwhile, since a person cannot be without support, he calms down on what is at hand: he trusts in wealth and the rich, in strength or the strong, or something else. The supports are rotten: and they fall like leaves. But I trust in the abundance of my wealth. And Doeg could be rich or, without sharing himself with Saul, consider himself rich in his wealth. And perhaps by his vanity - he imagined himself to be strong in vanity, relying on his proximity to Saul and the weight of his flattering and crafty tongue before him. Wealth and power, as well as the patronage of the rich and powerful, are dreamy hopes that are not alien to fear. He who appropriates himself to God and rests in Him is blessed in his trustworthiness. Verse 10. As the olive tree bears fruit in the house of God: I trust in the mercy of God forever and ever. The owner takes care of and preserves the fruitful olive tree in every possible way, and if it were given sense and meaning, it would never have occurred to her that the owner would deprive her of his mercy, cut her and burn her. The Holy Prophet does not display his virtues; he compares only this certainty of the owner’s mercy to the good olive tree; and does not rely on works, but on the mercy of God. Like a fruitful olive tree, he says, is always in favor with its owner, so in the house of God I undoubtedly trust in the mercy of God forever and ever. - I trusted, that is, I once placed in my heart a decisive trust in the mercy of God alone and was complacent, being free from the torment of fear and fear for my fate, which those who do not trust in God suffer, and am confident that, no matter what happens to me, everything is from the merciful hand of God and for my true good. That is why he turns to God with a confession of this faith and hope, with which he concludes the psalm. Verse 11. Let us confess to You forever, as You have done: and I endure Your name, for it is good in the sight of Your saints. The Holy Prophet expresses here either his general confession, as it were: I will confess and glorify Your mercy, Lord, in everything that You have done with me, or he has only the present case in mind and says: by faith I feel Your mercy and I will always confess it in what You have now done, or like this: let us confess to You, Lord, that You have designed human nature in such a way that, clinging to You with hope, he can be in good spirits, despite any external troubles. To endure Your name. And persecuted, I will graciously endure Your name, I will not forget, I will not sway into doubt, I will not retreat, but I will always be Yours, I will always walk under Your name. For it is good before Thy saints to endure the name of God - good, or the name of God alone is good before the saints... for, having established their minds in their hearts before the face of God, they will not depart in memory from the name of God and always delight in it - sweeter than honey and honeycomb. sometimes they will gather together against me, accept my soul and confer You might be interested in: