Изъяснение псалма 15-го.

"The Pillar Writing to David." The Prophet here foretells the suffering and resurrection of the Lord and the salvation of those who believed in Him. The inscription, in addition to death, also shows victory, because a pillar is not only placed on the tombs, but is also erected for the victors, and receives inscriptions on itself, from which those who do not know will learn about the victory. This is also what the inscription of the psalm means: “writing of pillars.” Ps.16:1. Protect me, O God, for I trust in You. Ps.16:2. I said to the Lord: You are my Lord; You don't need my blessings. “Keep me, O Lord, for I trust in You.” “Reh of the Lord: Thou art my Lord.” The psalm is spoken from the person of the Savior, and is spoken according to humanity, just as we find many similar things in the Holy Gospel; such, for example, are the words: “My Father, if it is possible, let this cup pass from Me: not as I will, but as You will” (Matthew 26:39); and again: “I ascend to My Father and your Father, My God and your God” (John 20:17). So we find that He often prays and kneels. And that this is characteristic of human nature, and not of the Divine, which has no need for anything, the Apostle clearly teaches this. He says this in the Epistle to the Hebrews: “Who in the days of his flesh made his supplications and prayers to him who was able to save him from death, with a strong cry and with tears, and was heard with reverence, even though the Son had become accustomed to obedience from these, even as he suffered, and was made perfect for eternal salvation by all who listened to him” (Heb. 5:7-9). “Being perfect” is not God the Word, perfect before the ages, but the image of a servant, made passionless, incorruptible and immortal. Therefore, the Apostle said that the Lord did this “in the days of the flesh,” when he had a mortal body. All this is characteristic of humanity, and not of Divinity. So in this psalm he asks to preserve Him, and preserves Himself. For he asks like a man and gives what he asks like God, according to the good will and with the assistance of His Father. The words: “Reh of the Lord: You are My Lord,” are similar to what was said: “I ascend to My God and your God.” “You don’t demand my good things,” because you don’t need anything, you don’t need human truth either. But if someone does good, he himself receives benefit from it, but there is no gain for you. Symmachus translated this differently: “My goodness is not without You”; that is, I have an abundance of blessings through Your grace. But both have a pious meaning. For we also enjoy benefits from God, and He has no need for our righteous deeds, but prescribes them to us by law for our benefit. Ps.16:3. To the saints who are on earth, and to Your wondrous ones - all my desire is for them. “To the saints who are on His earth, the Lord surprises all His desires in them.” Here he means the Apostles and those who believed through them, and says that the miracles of God became evident because they fulfilled all the commandments of the Lord. Ps.15:4. Let the sorrows of those who flow to a foreign god multiply; I will not pour out their bloody drink offerings, nor will I remember their names with my lips. “Having increased their infirmities, hastened them to this day.” From everywhere, he says, many attacking peoples, rulers, kings and military leaders rose up. However, with the greatest speed they overcame everyone, completed the course and reached the end of the race. And this is similar to the apostolic saying: “When I am weak, then I am strong” (2 Cor. 12:10). “I will not gather their councils from blood, neither will I remember their names in My mouth.” But I will deliver those who rise up against them, he says, to execution, and I will cover their memory with oblivion, so that their very names will be completely unknown. Ps.15:5. The Lord is part of my inheritance and my cup. You hold my lot. “The Lord is a portion of My heritage and My cup.” We must remember what was said in the second psalm; for there the Father also spoke to Him according to His humanity: “Ask of Me, and I will give Your tongues Your inheritance, and Your inheritance the ends of the earth” (Ps. 2:8), and in the Holy Gospel about the sacred Apostles He said to His Father: “Father, You gave them to Me, Your besha, and You gave them to Me: and no one perishes from them except the son destructive" (John 17:6, 12). But as here he speaks for humanity, begging him to grant Him; so in another place he shows that He is the Lord of all. For he says: “My sheep hear My voice, and I know them: they will also come after Me, and I will give them eternal life” (John 10:27–28); and again: “And other sheep are imams, which are not of this fold: and these also it is fitting for Me to bring, and they will hear My voice: and there will be one flock, and one Shepherd” (John 10:16). And in this psalm he also speaks about humanity: “The Lord is a portion of My heritage and My cup,” calling the reign over the pagans a treasure, and the cup the death that He endured for us. For he said so in the Holy Gospel: “Father, if it is possible, let this cup pass from Me” (Matthew 26:39). “You are the one who arranges My wealth for Me.” He did not say: “give,” but: “arrange My property.” since man, as soon as he was created, received power over everything and had immortal life, but through a crime he was deprived of both, dominion and life; then the Lord of humanity brings a petition for the human race, begging him to return his former life and former dominion. Ps.15:6. My lands have passed through beautiful places, and my heritage is pleasant to me. “I have already attacked My mighty things: for My mighty property is mine.” For the sake of this property, says the Savior, I subjected Myself to real intrigues; because he calls intrigues snakes. So in another psalm he says: “The sinner has already obligated himself to Me, and has not forgotten Your law” (Ps. 119:61). So, he says, for the sake of this sovereign property, for the sake of saving people, I endure real intrigues. Ps.15:7. I will bless the Lord, who gave me understanding; even at night my insides teach me. “I will bless the Lord, who admonished Me: even before the night I chastised My womb.” But, however, admonished by the Lord and guided by the most perfect thoughts, I will overcome the night of suffering: for I called the darkness of temptations night. And let no one consider it indecent that the Lord Christ, by human nature, is admonished when he hears what the divine Luke says: “Jesus and man abounded in wisdom and grace with God” (Luke 2:52). Let him hear, as the Evangelist also says, that Jesus, fearful of suffering and shedding sweat like drops of blood, was strengthened by the coming Angel (Luke 22:43). If he needed angelic help in order to show in Himself the nature of the servant of the soul, then all the more was we made wise by the Divinity living in Him. For He is both God and man; and was wise as a man, and He Himself was the source of wisdom, like God. Ps.15:8. I have always seen the Lord before me, for He is at my right hand; I will not hesitate. Ps.15:9. Therefore my heart rejoiced and my tongue was glad; even my flesh will rest in hope. Ps.15:10. For You will not leave my soul in hell and You will not allow Your holy one to see corruption. Ps.15:11. You will show me the path of life: fullness of joy is before Your face, bliss is at Your right hand forever. “I have seen the Lord before Me, as He is at My right hand, so that I will not be moved.” “For this cause my heart was glad, and my tongue was glad: and my flesh also dwelleth in hope.” “For Thou hast not left My soul in hell, let Thy venerable one see corruption. Thou hast said unto Me the ways of life: fill Me with gladness at Thy countenance: sweetness is in Thy right hand to the end.” It is unnecessary to explain this to us when the divine Peter, who received revelation from the Father, and revelation from the Son, and revelation from the Holy Spirit, has long ago interpreted these words. For he, preaching to the Jews and citing this testimony, said this: “Men and brethren, it is worthy to speak with boldness to you about the patriarch David, for he died and was buried, and his tomb is in us even to this day. He is a holy and knowledgeable prophet, for God swears to him by an oath from the fruit of his loins to raise up Christ according to the flesh, having foreseen the promise of His resurrection, for His soul did not remain in hell, nor His flesh in the form of corruption” (Acts 2:29-31). And in another place he says: “David, having served his family, succeeded, and saw corruption: but God raised him up, not in the sight of corruption” (Acts 13: 36-37). This must be presented to those who dare to interpret falsely, and also to the Jews, because this is a clear exposure of the foolishness of the Jews. Therefore, here too the Lord Christ speaks for humanity: constantly strengthened by the Divine nature, I approach saving suffering, and rejoice in the hope of resurrection; because neither My soul will remain in hell, nor My flesh will suffer the corruption that is natural to it; I will soon receive the resurrection and return to life, showing this path to all people. “Make Me glad with Thy countenance, sweetness in Thy right hand in the end.” because, starting to suffer, he said: “My soul is sorrowful even to death” (Matthew 26:38); It was not without reason that he used these words, mentioning the resurrection, teaching thereby that instead of sorrow there will be eternal joy, and by human nature having become passionless, unchangeable and immortal; because, as God has always been such, and it was not difficult for human nature for Him to communicate this soon after its formation in the womb; but he allowed the nature He had assumed to go through the path of suffering, so that in this way, having crushed the dominion of sin, he could put an end to the torment of the devil, destroy the power of death, and give all people the opportunity for revival. Therefore, as a person, he accepts both incorruptibility and immortality. This psalm denounces Aria's, Eunomius's, and Apollinaris' mental corruption. For some said that God the Word took upon Himself an inanimate body, but Apolinarius, although he called the received body animate, but deprived it of a rational soul, I do not know where I learned about these two souls, because nowhere does the Divine Scripture teach this, but on the contrary, the All-Holy Spirit, through blessed David, clearly mentioned the soul, presenting a clear denunciation of each of these heresies. You might be interested in: