Беседа 12 на псалом 43 43

Ps.43:1–2. To the end. Son am Koreev. Into learning. God! With our ears we also heard and our fathers told us about the work that you did in their days, in the days of old. 44 Explanation of the initial words of the Psalm as a prophetic song on behalf of the Maccabees. – Encouraging parents to engage their children with stories about the works of God, teaching faith and strengthening the hope of receiving what they ask from God. – The true poverty of people who seem rich. – What works of God did the fathers proclaim? – Why were external, sensory signs used when performing the works of God? - A warning about the violation of the Sabbath during the seven-day circumambulation of the Israelites around the walls of Jericho. – What does “planted” mean? – The conquest of Canaan by the Israelites was not the work of their weapons, but of God, who led them. – The immutability of the Divine Being and the continuation of His favors to His people. – “Let us boast in God every day” (Ps. 43:9). – Explanation of Ps.43:10–22 :). – The greatness of selfless love for God. – Prayer for deliverance due to an extremely distressing condition and for the sake of the name of God. 1. Although this psalm is spoken by the prophet (David), he pronounces it not on his own behalf, but on behalf of the Maccabees, foreshadowing and explaining what was to happen in their time. Such are the prophets: they contemplate all times, past, present and future. But it is necessary to say in advance who the Maccabees were, what they suffered and what they did, so that the content of what was said would be clearer. When Antiochus, called Epiphanes, attacked (the Jews), destroyed everything and forced many of them to deviate from their fatherly customs, these Maccabees remained steadfast in the face of such temptations; and when a cruel war began, they, unable to do anything, fled. The apostles did the same. They did not always openly face danger, but sometimes they evaded, ran away and hid. When they were somewhat encouraged, then, like courageous lions, rising from the caves and leaving their shelters, they decided to save not only themselves, but also others, as many as they could; going around the native city and the whole country, they collected everyone they found in a healthy state, but they converted many of the injured and corrupted, convincing them to return to the paternal law. God loves mankind, they said, and never deprives one of salvation for repentance. Proclaiming this, they gathered an army of brave men. They fought not for wives, children, servants, or for the destruction and enslavement of the fatherland, but for the law and fatherly customs; therefore God led them. Thus, having entered into the struggle and sacrificing their own lives, they drove away the enemies, relying not on weapons, but instead of any weapons, finding sufficient strength in the very impulse to fight. And going to war, they did not resort to jokes and did not sing songs, as some do, and did not have players on musical instruments with them, as is the case with other armies, but they prayed to the Almighty God to be with them and to associate with them, and to extend a helping hand to them - God, for Whom they fought the war, for whose glory they fought. Let us see what this army of God says, protected by spiritual intercession, intending to go against the enemies. "God! With our ears we heard too.” Since some of those who belonged to their militia, seeing the large and well-organized army of Antiochus, and how it won and took possession of everything during the first raid, and imagining their own weakness and small numbers, fell into cowardice and exhaustion, the prophet, wanting to encourage their spirit and instill in them that everything depends on the leadership of God and that, with His assistance, it is possible to win victory without an army, under the guise of prayer offers the soldiers some admonition and instruction, and through his conversation with God arouses jealousy in them. And this brought no little consolation. The words addressed to them would not have so much power as those addressed to God. Therefore, he further says: “for they did not acquire the land with their sword, nor did their arm save them, but Your right hand and Your arm, and Your bright countenance, for You were pleased with them” (Ps. 43:4). By this he inspires those who had a weak disposition towards exploits and hoped to achieve victory through human means. So, this whole prayer is an encouragement to the soldiers, inspiring them to place everything on God and seek victory in hope of Him. Why didn’t he simply say: we heard, but: “with our ears we also heard”? Is it possible to hear with any other member of the body? Aren't these words superfluous? No. This is what people usually do: when they tell something of which they themselves are completely convinced, and they tell something important and extraordinary to people who are not yet fully convinced, they always point to their ears and say: we heard with our own ears. And not only in this case, but in others too, we usually do the same, calling the feelings themselves as witnesses. Thus, when they refer to their ears, they do so to reassure the listener. We do the same in relation to the eyes and hands, when, for example, we say: we touched with our hands. So the apostles said: “what we have seen with our eyes, what we have looked at, and what our hands have touched” (1 John 1:1). But look at the virtue of the Maccabees, revealed here at the very beginning: having endured so many grave disasters for God, having lost their fatherland and freedom, having been exposed to dangers, and some of them even becoming fugitives, wandering through the mountains and deserts, they now do not point to anything like that, they do not say: we have endured this and that for You, help us; but, as if having no rights and not relying on their own virtues, they turn to the benefits shown by God to their ancestors. It would not be at all surprising if people who do not have the courage, whom necessity forces to do this, did this; but when those who could say a lot about their virtues seek salvation not from them, but from God’s love for mankind, which their fathers were also worthy of, then this is a sign of their great humility. In this they found for themselves a considerable incentive to courage, because even one name of God can stop countless wars. 2. “Shall our fathers tell us?” Listen to you who neglect your children, allow them to sing devilish songs and do not engage in divine stories. The ancients were not like that, but they constantly spent their lives in the narration of the works of God, and brought double benefits. Those who received benefits, remembering these benefits, became better; and their descendants found in such stories quite a few objects of knowledge of God and aroused in themselves jealousy for virtue. The lips of their parents served as a book for them; and every activity, every conversation was accompanied by these narratives, nothing more pleasant and useful than which there was anything. Indeed, if simple stories about events, fables and fictions are often instructive for listeners, then even more so these stories, explaining the great beneficence, power, wisdom, providence (of God), together with pleasure gave encouragement to the listener and made him the most zealous. Those who were present at events and perceived them through sight transmitted them to others through hearing, and thus hearing, no less than sight, contributed to faith. Those who were not present and did not see believed no less than those who were present and saw; and this very thing served as no small aid for them in faith. Let us see what they proclaimed, and whether they recalled a similar event (to their condition). After all, whoever has a need for someone and intends to ask for it, he, on the basis of the mercy shown to others, can ask the same for himself. I mean the following: for example, if some servant asks us for a gift and says that another has received the same gift, then he represents a great right to receive it too, unless the example turns out to be insufficient due to dissimilarity - I mean dissimilarity either in person or in object. If the one who receives is the same as the one who asks, and what is asked is similar, then the example is valid; if the first had the right to receive, and the last did not, then the request must be strengthened. However, it is necessary to clarify what I said from the Scriptures. The Canaanite woman, hearing: “It is not good to take the children’s bread and throw it to the dogs..., said: So, Lord! but the dogs also eat the crumbs that fall from their masters’ table” (Matthew 15:26, 27). And Paul in one epistle says: “If others have authority with you, do we not have more authority” (1 Cor. 9:12), here proving by the superiority of a person a greater right. Also, in his letter to Philemon, he says: “through you, brother, the hearts of the saints have been reassured; therefore, having great boldness in Christ to command you what is due, out of love I rather ask” (Phil. 1:7-9). Here is an example of an equal. When someone receives the first, it is as if he opens the door to the second, if the one who intends to ask is similar to him, or begins to ask for the same thing. And not only from the benefits shown to others, but also from the benefits previously shown to ourselves, our request often receives strength. This is what Paul does when in his letter to the Philippians he says: “You also sent to Thessalonica once and twice for my needs” (Phil. 4:16). That is why many, when giving something, order many not to tell others about it, so that the mercy shown to one does not prompt many to ask the giver: once a giver, it is as if there is no way for him to evade giving to others. People give such an order, of course, because they become poorer from alms; but God, on the contrary, proclaims and proclaims what He gives to some, in order to give others a reason to also ask Him, because from giving His wealth is revealed even more. That is why Paul says: “Rich to all who call on Him” (Rom. 10:12). Do you see the new property of His wealth? Imitate this kind of generosity too. If you spend your saved wealth in this way, you will increase it even more; and if you bury it, you will reduce it even more. And is it surprising that this happens with spiritual objects, when the same happens with material ones? Whoever, sparing the wheat, leaves it lying at home and does not scatter it in the fields, will give it to the worms to eat; and whoever sows will reap a bountiful harvest. 3. Listen to you who are lazy to give alms, listen to you who reduce your wealth by saving it. Listen, you who are in a position no better than those who get rich in a dream. Truly, everything real is no better than a dream. Just as those who dream in a dream that they have wealth, even if they seem to be the owners of royal treasures, are the poorest of all when the day comes, so the one who cannot bring anything from real life there will be the poorest of all, even if he had everything here, because he is rich only in a dream. Therefore, if you want to show me a rich man, then show me when the day comes on which we go to our fatherland; and now I cannot distinguish rich from poor, because there is no truth in these things, and more often there are only pleasant and euphonious names. Just as many people call the blind people many-seeing, but the object does not correspond to the name, but on the contrary they are the ones who do not see anything, so the name rich here is attributed, in my opinion, to those who did not acquire anything for themselves there. Whoever is rich here, I especially think that he is poor, because if he were not very poor, he would not be very rich. Just as a blind person, if he were not completely blind, would not be called multi-seeing, the same must be reasoned here. So, leaving behind seductive names, let us seek true things. Things do not consist in names, but from the properties of things come names in accordance with their qualities. So-and-so is called rich; but he is not actually rich. How can he not be rich when he has a lot of silver, and gold, and precious stones, and golden clothing, and everything else he has in abundance? He is not rich because it is not gold, not clothes, not money, but alms that makes a person rich. And all this is grass, brushwood and straw. What kind of clothing, tell me, can cover the one who will stand naked before the terrible judgment seat? Fearing this, Paul says: “If only we, even though clothed, do not find ourselves naked” (2 Cor. 5:3). What money can ransom one who is in such danger? What servants can protect a master doomed to such punishment? What kind of houses? What gems? What baths can wash away the impurity that comes from sins? How long will you deceive yourself? How long will you look not at the truth of things, but be carried away by dreams, while judgment is already near and at the door? However, let's turn to our subject. “Shall our fathers tell us of the work which thou didst in their days, in the days of old.” This saying can also be understood in relation to us, in a figurative sense. If the fathers told them, then divine grace, through the influx of the Spirit, granted us something similar to what they knew. How can these words be understood in a figurative sense? Relating them to the actions of new grace - to the fact that we were elevated to heaven, that we were worthy of the kingdom, that God became man, destroying the mediastinum of the fence. But let's turn to the story. “The work that You did in their days, in the days of old.” The prophet remembers some ancient events and talks about ancient deeds. Why doesn’t he remember anything new and recent? Because we rightly tell people about the recent past and thereby convince them, since they have a weak memory; but God knows everything equally, both ancient and new. “You, Lord,” says the Psalmist, “knew all the last and the first” (Ps. 139:4). For Him there is no difference whether someone speaks about an ancient event or about a new one, as long as it corresponds to the subject. What ancient event does the prophet want to talk about? Let's listen. “With Your hand,” he says, “I destroyed the nations, and You planted them; struck the people and drove them out” (Ps. 43:3). Do you know what war he is talking about, what victory, what trophy, or do you still need our explanation? Many, I think, have already understood what was said; but for those who do not know, it is necessary for us to add something. What trophies does he remember? What matters? About those who were in Egypt, in the wilderness, in the promised land, and especially about those who were at the promise itself. It was not those who came out of Egypt who reached Palestine: they all fell in the desert. When their descendants, raised in the desert, entered Palestine, they, he says, did not need weapons, but took cities with their cries alone; Having crossed the Jordan, they destroyed the first city they encountered, Jericho, so to speak, more jubilantly than fighting. Having taken weapons, they went out, as if not to battle, but to celebrate and rejoice, putting on weapons more for decoration than for defense, and, putting on sacred clothes, with the Levites who preceded the army, they surrounded the wall of the city (Joshua 5). It was necessary to see this wondrous and extraordinary sight, how so many thousands of soldiers marched in orderly order with great silence and order, as if there was no enemy, and accomplished everything with the consonant sounds of trumpets. Let those who make noise in the church be ashamed. If there was such decorum where the trumpets sounded, then what forgiveness can those who, with their noise, hinder listening where God himself speaks, receive? But why, you say, did the prophet not mention those who came out of Egypt? Because they all fell; because they were punished. Why did they all die? For having sinned grievously. Moreover, through this, God also arranged that those who had to occupy Palestine would not see the evils of Egypt, superstition and all kinds of wickedness, and would not have anyone as a teacher of this wickedness. They were so attached, so captivated by the customs of the Egyptians, that even in the desert, after so many miracles, they were not cleared of the remnants of error. And if they had also taken as teachers the Canaanites, who were worse than the Egyptians, then to what extent would their wickedness not have reached? Therefore, God kept the Jews in the desert until the descendants born from them reached maturity. 4. We say this not on our own, but borrowing from the Scriptures. Thus, through the prophet Ezekiel, God reproaches the Jews for not listening to Him when He led them out into the wilderness and talked with them many times (Ezek. 20:13–15). But why did He command them to take up arms when they were about to approach Jericho? It seems like it would be more amazing if they did it without weapons. In general, when in such cases He commanded to do something human and take something sensual to help, he did this out of condescension for their weakness. What could their weapons do to destroy the wall? What is the sound of trumpets? If they were to attack people, then some importance could be attached to weapons; but when the wall had to be destroyed, why did they put on weapons? Also, under Gideon, those taken to war were the same as those not taken, because they were all visible (Judges 7). Why is this being done? In order to bring to faith those to whom such commands are given. The soul, clinging to the body, having never seen anything incorporeal and mired in sensuality, had to be raised to the invisible through the visible. That is why the prophets, in their conversation about God, needed to mention human members, not because they represented the incorruptible Being under the guise of these members, but so that the soul, devoted to sensuality, through the human, could teach superhuman objects. Since divine activity is something conceivable, then, so that the people of that time would not remain in unbelief, God also adds something sensual. If He had told them: in seven days the city will be destroyed, while you remain quiet and do nothing, then perhaps many would not believe it; now He attaches these commands as some kind of support for the human mind. And so that you do not think that what has been said is just a guess, I want to tell you one ancient event that proves the truth of my words. There was a certain Naaman the Syrian. This man, having been exposed to leprosy and ashamed of such a disease, as if being in the greatest danger, goes to Palestine - we will briefly tell you - wanting to receive healing of the disease from the prophet (Elisha). Arriving there and standing at the door of this husband, he called the healer to him; Although he listened to him, he did not leave, but sent him a command - to wash himself in the Jordan River. Since the command was easy, contained a lot of sensual things and did not require deep reflection, Naaman did not believe it, but what did he say? “Behold, I thought,” he said, “that he would go out and stand and call on the name of the Lord his God, and lay his hand on that place and take away the leprosy” (2 Kings 5:11). Do you see how his soul needed some sensual sign? To think that the healer’s command is not enough, but that his hand is also needed, is a consequence of the weakness of the person being healed. Here we find permission for much more. That is why Christ did not always heal with a word, but also with his hand; He laid his hand on the mouth and tongue, and thus healed those who came, although sometimes with one word, and sometimes with his will he did everything. Why did He do this? Because of the weakness of those who come. And so that you can be sure that this was done due to their weakness, He praised those who had no need for such actions. “Truly I tell you, even in Israel I have not found such faith” (Matthew 8:10), He said when the centurion did not invite Him to go to his house and said that His command alone was enough. Therefore, nothing of the kind was done for Hezekiah, but only a prediction was given and nothing human was added (2 Kings 19:7). But he who was jealous of his wife was assigned some sensual action (Num. 5). If you want to take this in a figurative sense, because “all this,” says the apostle, happened to them as images; but it is written for our instruction, who have reached the last ages” (1 Cor. 10:11), - then imagine the excellent teachers of the Church, using the word instead of the trumpet and breaking down the walls of the opponents, and the nations armed with the whole armor of Jesus. And the sevenfold number of days foretells to us the destruction of the Sabbath, because such commandments of the law were not prescribed before. Therefore, God says about sacrifices: “When you come to appear before Me, who demands of you that you trample My courts” (Is. 1:12)? Also: “sacred meats will not help you, when, while doing evil, you rejoice” (Jer. 11:15)? Again: “Did you bring sacrifices and grain gifts to Me in the wilderness for forty years, O house of Israel” ( Amos 5:25 )? Again: “Why do I need the incense that comes from Sheba, and the sweet-smelling reeds from a distant country” (Jer. 6:20)? Also: “You did not desire sacrifices and offerings” (Ps. 39:7). Also: “Are burnt offerings and sacrifices really as pleasing to the Lord as obedience to the voice of the Lord” (1 Samuel 15:22)? Also: “If You wanted sacrifice, I would give” (Ps. 50:18). And again: “obedience is better than sacrifice” (1 Samuel 15:22). Also rejecting the holidays, God says: “I hate, I reject your holidays..., remove from Me the noise of your songs, for I will not listen to the sound of your harps” (Am. 5:21, 23). Again: “My soul hates your new moons and your holidays: they are a burden to Me; It’s hard for me to carry them” (Isaiah 1:14). And again: “Is this the fast that I have chosen, the day on which a man languishes his soul” (Is. 58:5). And Ezekiel says: “and he allowed them evil institutions and decrees from which they could not live” (Ezekiel 20:25). So here too the (peace) of the Sabbath is destroyed. And why God says: “Who... is this delicacy out of your hands” (Is. 1:12), - I leave that to you to decide; You will be able to resolve such questions when you lead a clean life. 5. If God called Cornelius, for his excellent life, to the knowledge of the ineffable mysteries, and gave the eunuch the understanding of what he read for his diligent reading, then much more will He teach you, who have already accepted the faith, if you show a right life, in the clearest way. Just as an unclean life hinders the knowledge of truths - “I could not, says Paul, speak to you... as spiritual... if there were envy, disputes and disagreements among you” (1 Cor. 3:1, 3), and Isaiah says: “They want to know My ways, as if they were a people doing righteousness” (Is. 58:2), - so a pure life and careful searching lead to their knowledge. “Seek, says the Lord, and you will find” (Luke 11:9). The same is proven by the parable of the man asking for bread from a friend who was already asleep (Luke 11:5-8). Therefore, Solomon, who asked for spiritual things, received what he did not ask for (1 Kings 3:11-14). When zeal, and asking for spiritual things, and a pure life are united, then imagine how easy it will be to receive, if persistent zeal alone has such power: “if, I tell you, he does not get up and give to him because of his friendship with him, then because of his persistence, he will get up and give him as much as he asks” (Luke 11:8). However, let's turn to our subject. “The work that you did in their days, in the days of old. By Your hand I destroyed the nations, and You planted them; struck the people and drove them out." Look at the precise expressions the prophet uses. Then, he says, you did not end things only with victory and defeat, but extended further and further; although even before that the opposite parties were not equal, since some owned the country, while others were strangers, but such a change took place that the former were completely exterminated, and the latter became citizens and possessors. That’s why he says about the first: “I have destroyed the nations with Your hand,” and about the Jews: “You planted them.” “Hand” he calls His power. If those who came from outside and had neither a city, nor a home, nor a place to go and where to land, He so quickly showed the native inhabitants to be the strongest, then all the more, says the prophet, He will not despise us, expelled from our fatherland. What does it mean: “planted”? You have established it, because what is planted is hard and motionless. But, you say, weren’t the Jews resettled? Were they not taken to foreign countries? Yes, they were taken away, but not because of the weakness of the One who settled them, but because of the depravity of those planted. If their own affairs were not the reason, then nothing would prevent them from staying at home. "He struck down the people and drove them out." Some say that this is said about the Egyptians; but it seems to me that this was also said about those pagans. And He subjected the latter to punishment, showing His strength in both - both in the destruction of enemies and in establishing His own. “For they did not acquire the land with their sword” (Ps. 43:4). Another translator (unknown translator, see, Orig. Ex.) says: “They did not inherit the earth with their saber.” “And it was not their arm that saved them, but Your right hand and Your arm and Your bright countenance, for You were pleased with them” (Ps. 43:4). Another says (unknown, see Orig. Copy): light. “For You took pleasure in them.” True, they won wars, being all armed; they were armed - but this was not the work of weapons, but of God, who led them. Do you see how the prophet, under the guise of prayer, gives advice, exhorting to cast everything on God? Why does he call this the heritage of fathers, grandfathers, great-grandfathers, when they did not own this land, but died at another time? Because the promise was given to the fathers. “Go, God said to Abraham, to the land that I will show you...: all the land... I will give to you and to your descendants forever” (Gen. 12:1; Gen. 13:15). Having said “right hand” and “muscle”, using such sensual expressions, see how the prophet elevates his speech, adding further: “and Thy bright face”, i.e. protection, industry. For them, it was enough just that He wanted to be with them. Then the reason is given: “for You were pleased with them,” i.e. because You loved them, because You willed. Thus, their successes were a matter of grace, not merit, and they did not receive this for their virtues, but because of God’s love for mankind. “You yourself are my King and my God, who gives salvation to Jacob” (Ps. 43:5). Another translator (Symmachus) says: “commandment for the salvation of Jacob.” What is the connection of speech here? Great in relation to the above. The meaning of his words is as follows: we are the descendants of those (fathers), and You are the same God who works both then and now; where does this change come from? Truly, there is not another God, but another - You, but one and the same - You. 6. And just as You are one and the same, so I do not recognize another God, but “You Yourself are my King and my God”; we did not retreat from Your power, we did not recognize another protector. “Granting salvation to Jacob”, i.e. and God is the same, and providence is the same, why the change in circumstances? What does “giver” mean? Commanding, commanding Jacob to be saved. Here he again represents the ease of help and the greatness of power (of God), and it is not in vain that he mentions the progenitor, but, instead of his right, points to his virtue, wanting to bow to God. “By you we will defeat our enemies, and by your name we will destroy those who rise up against us” (Ps. 43:6). And You are the same, he says, and industry is the same, and we recognize You and use the same weapons. This is the meaning of the words: “With you we will defeat our enemies.” Another translator says (unknown translator, see Orig. Ex.): “those who upset us (JlídontaV °mâV) will be beaten. And in your name we will destroy those who rise up against us.” Another (Aquila and Symmachus): “let us trample our feet” (sumpat°somen). What, he continues, do I say, “by you”? It is enough just to call on Your name, and everything will be accomplished with excellent success. He did not say: we will win, or we will overcome, but: “we will destroy”, we will not, he says, consider them for anything, and we will not be afraid, but we will pursue them as if they mean nothing. Another translator expresses the same thing with the words: let us trample our feet, indicating a mighty victory, a battle without difficulty, a struggle without fear. “For I do not trust in my bow” (Ps. 43:7). Another translator (unknown translator, see Orig. Ex.) says: “I rely” (pépoiJa). “And my sword will not save me” (Ps. 43:7). Why do you use them? Why are you arming yourself? Why do you take a bow and a sword? Because God commanded it; therefore, although I use them, I cast everything on Him. This is how those who are protected by heavenly help usually fight with visible enemies, and so with invisible ones. So you too, when you resist the devil, say: I do not rely on my weapons, i.e. not on your own strength, not on your own virtues, but on the mercy of God. So Daniel said: “For we present our supplications before You, trusting not in our righteousness” (Dan.9:18). “For You have saved us from our oppressors and from those who hate us to shame” (Ps. 43:8). Another (unknown translator, see Orig. Ex.): “because (Óti) you saved us.” Why, he says, bring up the ancient and the former with the ancestors? We ourselves have many guarantees of Your providence, and we can count glorious trophies and continuous victories, marvelous and extraordinary. That’s why he said: “Shame l,” i.e. You did not just deliver us, not just kidnap us, but brought shame to those who attack us. “Let us boast in God every day, and let us confess Your name forever” (Ps. 43:9). Another translator (Symmachus) says: “We sing praises to God every day.” The victory has passed, he says, but gratitude remains in us. “Every day” means all life. We will not cease to praise You and boast of Your help; this is our glory, this is our praise, this is how we exalt ourselves before everyone; not because we have a great and wondrous city, not because we are the first to win victories, not because we surpass others in bodily strength, but because we have the true God; in this we will boast, not only when You help us, but also when You leave us. This is what the words mean: “every day.” In the same way Paul says; “I do not desire to boast except in the cross of our Lord Jesus Christ” (Gal.6:14). No, there truly is no other glory like this. That is why he also says: “We glory in God through our Lord Jesus Christ” (Rom. 5:11). Nothing can compare with such praise. So, let no one be proud of wealth, no one of anything worldly, but only in the fact that he has God as his ruler. This is better than any freedom, this is superior to heaven itself. If being called by the name of such and such among people often amounts to glory, then imagine what kind of glory it is to be called by God. That is why Paul counts this as a great dignity when he says: “those who are Christ’s have crucified the flesh with its passions and lusts” (Gal. 5:24). "Διαψαλμα" - change of tone (there is no this word in Slavic). Another (Akilah): “all the time.” In Hebrew: “sat down.” “But now You have rejected and put us to shame, and You do not go out, O God, with our strength” (Ps. 43:10). Another translator says (unknown translator, see Orig. Ex.): “although you rejected.” Third (unknown, see Orig. Ex.): “and yet you rejected.” Fourth (unknown, see Orig. Ex.): “but you rejected it.” “And you do not go out, O God, with our strength.” Another (Symmachus): “and you do not go among our armies.” Rejection is immediately followed by shame and the danger of suffering misfortune from everyone. The prophet calls his troops “forces”, since in them lies the strength of the king, according to the wise dispensation of God, so that there is an alliance between the boss and his subordinates. The king needs his subjects, and they need a leader, so they help each other a lot. To avoid pride, God arranged it so that the great often needs the small. He did this with inanimate objects as well. Thus, sometimes the swaying pillar is supported by a pebble placed under it, and the heavily laden ship is steered by a small rudder and freed from danger. What does it mean: “now You have rejected... us”? That we, he says, even in such suffering do not retreat from You, we glorify, sing, and boast of You. “He turned us back before our enemies, and those who hated us spoiled them for themselves” (Ps. 43:11). Another translator (Symmachus) says: “You have made us lower than every enemy.” Look how he talks about severe disasters and how he depicts misfortunes with regrettable features, showing that the enemies, although they were great sinners, nevertheless suffered sufficient punishment. 7. The youths in the oven did the same thing in abundance, who then sang and said: “He delivered us into the hands of lawless enemies, the most hated apostates, and to an unjust and wicked king in all the earth” (Dan. 3:32); and again: “We are humbled, O Lord, more than all nations, and are now humiliated in all the earth for our sins” (Dan. 3:37). The prophet expresses this very thing here and seems to say this: we have become more despised than everyone else, since we are deprived of Your providence, and even this did not end our misfortunes, but we have become the prey of enemies who divide us according to their will. This is the meaning of the words: “we were plundered for ourselves,” i.e. no one is stopping them. “You gave us like sheep to be eaten and scattered us among the heathen” (Ps. 43:12). Another translator (Symmachus) says: “You have scattered us.” What does it mean: “like sheep to be eaten”? Those. making us comprehensible, showing us insignificant. There are breeding sheep suitable for offspring; there are others who, due to old age or barrenness, are fit only to be eaten. But the worst thing is that they were scattered among the pagans: this was the hardest thing for them, because there they could not strictly observe the law, and were removed from their fatherly customs; and, moreover, scattered not among one people, but everywhere, so that we, he says, are capable of only one thing - to suffer grievously, but we cannot take revenge or resist. This is expressed by comparison with sheep. “He gave His people freely” (Ps. 43:13). Another (unknown translator, see Orig. Ex.): “into insignificance.” Third (Symmachus): “irrelevance.” “And there was no multitude (of the people) when we shouted” (Ps. 43:13). Another (Symmachus): “and did not increase their prices.” What is the meaning of his words? What has been said seems very unclear; but be careful that you sing it with understanding. What does this mean? The prophet represents their insignificance and insignificance. You, he says, left us as worthless people, as worthless and despised. He says this in accordance with human custom. We have a custom - to give away insignificant and unimportant things without a price; when we give away what we consider important, we give for a great price, and what we consider unimportant, we give for nothing; for example, some give worthless servants at half price, while others do not take anything for them. If giving in for a low price means showing the unimportance of what is being sold, then even more so - not taking the price. This is what the prophet says: just as if someone gave up his property without any price, so You Yourself left us, as if worthless, and completely despised us. He further expresses the same thing, adding: “there was not a multitude (of people) when we shouted,” i.e. when giving us away. That’s why another translator says: when evaluating us, i.e. when selling us. Sale is exchange; This is how we often give away a slave and receive silver or gold for him. “You have given us as a reproach to our neighbors, as a mockery and reproach to those who live around us” (Ps. 43:14). Another (unknown translator, see Orig. Ex.): “to the disgrace that surrounds us.” “He has made us a byword among the pagans; the nations shake their heads at us” (Ps. 43:15). It is a severe and unbearable punishment to be reproached, especially by the wicked, to endure it from enemies, to see slanderers around you, to be surrounded on all sides by slanderers. What does “parable” mean? Talk, ridicule. Around them there were malicious and insensitive people who not only did not pity them, but also blamed them, which especially upset them. Here he means, it seems to me, the Arabians who lived in their neighborhood. “The peoples nod their heads at us.” Another says (unknown translator, see Orig. Copy): “movement.” In Hebrew: "manud". Either he says: you resettled us, or, under the guise of nodding his head, he represents the fury of an overly rejoicing (enemy). “All day long my shame is before me, and the shame of my faces covered me” (Ps. 43:16). Another says (Symmachus): “my dishonor.” “And the shame of the faces of mine covered me.” Another (Aquila and Symmachus): “and the slanderer.” “From the voice of the offender and slanderer, from the face of the enemy and persecutor” (Ps. 43:17). This made them more tormented. Since they always and constantly enjoyed prosperity and defeated their enemies, everyone opened their mouths when they fell, were overthrown and could not find peace, but suffered continuous torment. “All this has befallen us, but we have not forgotten You and have not broken Your covenant” (Ps. 43:18). Another (Symmachus): “And they did not change your covenant.” We, he says, did not act like others. Others fell before the disasters, but we remained adamant in our souls even after the disasters. They say this in order to inspire good hope in those who were with them. Daniel and the three youths said: “We have sinned and acted lawlessly” (Dan.3:29); and they say: “They have not broken Your covenant,” encouraging the souls of their comrades. If, they say, we have suffered the greatest calamities, if we come from ancestors who received great blessings, and if in misfortunes we have not retreated (from God), then we have great hope of salvation. 8. Thus, what I said at the beginning, I will say now, under the guise of prayer they encourage the souls of the brothers and, as it were, say to them: why do you despair of salvation? We have God as our protector; if we sinned in anything, we received sufficient punishment; in temptations we stood courageously; we are led by the One who constantly cares even for sinners; therefore, without a doubt, we should expect a good end. What does it mean: “they have not broken your covenant”? This means: we did not act wrongly regarding what was entrusted to us, but we observed it exactly. Truly, the greatest untruth is to break the law that avenges us, which does not allow us to suffer insults from our neighbors and prevents lawlessness - to be ungrateful to the One who delivers so many benefits. “And our heart did not turn back, although You turned our paths away from Your way” (Ps. 43:19). Another translator says (unknown, see Orig. Ex.): “not pulled away.” “Though You have turned our paths away from Your way.” Another (Symmachus): “And that which supports us did not turn away.” Third (Aquila and unknown translator, see Orig. Ex.): “And our heart did not turn back, and our feet did not stray.” Here the prophet says the same thing he said before, i.e. that in such a storm of evil they did not waver at all. He said it well. Just as the law leads forward, so lawlessness turns back, and just as the law commands one to go on the straight path, so lawlessness seduces a person onto a deserted and impassable path. “Put eat” he calls the law here. And the words: “You have turned aside,” which others translate: “and the axis that supports us has not turned away from your path,” in Hebrew reads like this: “wafet asurenu meni orah.” If someone wants to interpret them according to the seventy interpreters, and not according to others, then the words: “You have turned our paths away from Your path,” mean: You removed us from Your church and allowed us to be in a foreign country, which hindered the performance of worship. “He humbled us in the place of suffering, and covered us with the shadow of death” (Ps. 43:20). Another (Akilah): “in the uninhabited.” Third (unknown translator, see Orig. Ex.): “in the place of the sirens.” “And the shadow of death covered us.” Another (Akilah): “You covered us.” This contrast, it seems to me, relates to the above words, which describe disasters: “The shame of my faces covered me, from the voice of the offender and slanderer... humbled us in the place of misery.” If we relate this to the words: “You have turned our paths away from Your path,” then there is a correspondence with the thought that we expressed. He explains how God turned them away from their ways, i.e. from the fatherland and laws, removing them to desert places and leaving them among enemies. This means the words: “the shadow of death has covered us,” i.e. dangers that produce death, to which death is close, which Scripture also calls the torments of death and the gates of hell. And “shadow” and “covering” here he expresses the inevitability of these disasters and the impossibility of finding somehow deliverance from them and even a little relief. “If we had forgotten the name of our God, and if we had stretched out our hands to a foreign god, would not God require this? For He knows the secrets of the heart” (Ps. 43:21-22). This is characteristic of grateful slaves - not to give up serving the master even in the midst of severe suffering; these are lessons of wisdom. Here they teach the listeners not to be hypocrites, but to serve God with all their hearts. “He knows the secrets of the heart.” They say this, frightening the listeners so that they do not think anything unworthy of God. Look at the greatness of their virtue, because further the prophet says: “But for Your sake we are put to death every day, we are counted as sheep being slaughtered” (Ps. 43:23). It is a great thing not to abandon the service of God and not to turn aside to another; but it is much more important in the face of incessant mortal torment and daily dangers to maintain such love for Him. Imagine how great this type of wisdom is when Paul points to it, calculating the many apostolic dangers in his letter to the Romans (Rom. 8:36). What crowns are they worthy of, since in the Old Testament they have reached the measure of New Testament feats? As Paul says: “I die every day” (1 Cor. 15:31), so do they, not in experience, not in deed, but in the soul. Why do they say: “for Your sake”? We could, they say, retreat, leave our fatherly statutes and be safe; but we decided it would be better to suffer hard and keep our fatherly customs than to enjoy the world by deviating from the laws of our fathers. “They are counted as sheep being slaughtered.” So easily, they say, our enemies destroy us. Their humility is also expressed here. Despite the fact that we are in such a dangerous situation, we remain adamant in our hearts. Here one can also rightly marvel at the power of God, which preserved those in such a position as the sheep of the slaughter, and did not allow those who were dying every day to suffer death. “Rise up, why are you sleeping, Lord? Arise and do not completely reject” (Ps. 43:24). Another translator says (Symmachus): “You are as if you were sleeping. Rise up." Another (unknown translator, see Orig. Copy): “wake up.” Third (Symmachus): “wake up.” “Rise up and do not completely abandon. Why do You hide Your face? Do you forget our poverty and our sorrow? ( Ps. 43:24–25 ). Another (Symmachus): “hiding.” “You forget our poverty and our sorrow.” Another (Symmachus): “our evil.” The meaning of these words is as follows: You can stop disasters, because they happen not through Your powerlessness, but through your permission. By sleep here we mean peace, by rebellion - vengeance, by face - protection, industry, care, help. 9. “Do you forget our poverty”? Look again, what wisdom. It is not said: our exploits; it is not said: steadfastness of thoughts; it is not said: a soul tested in temptations. They point to this when they justify themselves; and when they seek help, then they ask for salvation, pointing out what they are doomed to: since, they say, they are already punished, since they have already suffered extremely. Paul and other prophets often do the same. Moreover, they said this without knowing anything about Gehenna or the kingdom, and without being taught such wisdom, and yet they endured everything easily. “For our soul is brought low to the dust, our womb is sunk to the earth” (Ps. 43:26). Having said: “you forget our poverty,” i.e. grief, they later say, what is their grief. The meaning of these words is as follows: we are dead, we are buried, our position is no better than the position of the dead. In fairness, it can be said about those whose souls are attached to the present that they are also “humiliated to the dust,” and about those who are given over to gluttony that “our womb has melted to the ground.” Indeed, whoever is devoted to earthly love, cleaves to the dust, and enslaves the incorporeal force located in him to the ashes, we can rightly say that he is in such a position. Indeed, what is physical beauty other than earth and dust, or even worse? If you don’t believe it, then look into human coffins and you will see dust and ashes there. When a face is deprived of real life, then it turns out to be what it is, and even before death. When old age comes, when illness strikes, then you can see the same phenomenon, because it is dust. But God, like a wise artist, created excellent beauty from an insignificant substance, not so that you would indulge in adultery, but to show you His wisdom. Therefore, do not insult the Artist and do not turn His work of wisdom into an object of debauchery and adultery. Be amazed at the beauty, but only enough to glorify the Artist, and do not extend further, so as not to arouse your passion. Beautiful is the creation: therefore, you should worship the Creator, and not insult Him. Tell me: if someone took a golden statue or image of a king and desecrated it with mud or something else like that, would he not be subject to extreme punishment? If the one who acts disrespectfully with human things is subject to such punishment, then what will the one who acts dishonestly with God’s creation be subjected to, especially if the one who does this has his own wife? Don't point me to a natural wish. This is why marriage is allowed, so that you do not go beyond your limits. Look what kind of punishment you will deserve. God took care of both your peace and your honor, so that you would tame natural irritation with the help of your wife, and do it with safety and without being exposed to any dishonor; and through intemperance you insult the One who provides so much for you? Tell me: if He had not been pleased by law to allow marriage, what kind of violence would you have endured, what kind of torment? Therefore, you should thank and glorify Him that He has reduced difficulties for you, giving considerable consolation; and you ungratefully insult Him, forget shame, overstep established limits and disgrace your honor. Don’t you hear what Paul is saying even now, loudly proclaiming to everyone: “flee fornication” (1 Cor. 6:18), or better yet, Christ Himself, who ruled his soul? Why are you busy with other people's beauty? Why are you staring at something other than your face? Why are you rushing into the abyss? Why are you putting yourself online? Shield your eyes; cover your vision; make a law unto your eyes; listen to Christ, who, threatening, puts a shameless look on a par with adultery (Matthew 5:28). What is the use of pleasure if it gives birth to worms, if it exposes those who indulge in it to constant fear and eternal torment? Isn’t it much better, by a little restraining the power of your thoughts, to be rewarded with eternal joy, rather than to suffer endlessly for the small satisfaction of vicious desires? “No, my children, the report that I hear is not good” (1 Samuel 2:24). I know that my words apply only to some, and not to all; but where they find a wound, let them apply medicine there. Why are you insulting marriage? Why are you desecrating the bed? Why are you harming your partner? Why do you humiliate your honor? Cut off passion, destroy voluptuousness. Lust and drunkenness are the sources of adultery. If you do not enjoy pleasure as you should, it will cause you sorrow. Listen to what the Jews suffered when they committed adultery, without partaking of the body of Christ, without eating the spiritual meal: “Let us not commit fornication,” says the apostle, “as some of them committed fornication, and in one day twenty-three thousand of them perished” (1 Cor. 10:8). "Arise, Lord! Help us and deliver us for Thy name’s sake!” (Ps.43:27). Another translator (unknown translator, see Orig. Ex.) says: “Rise up to protect us, and free us by your mercy” (Aquila and Symmachus). Look how they concluded their speech. After their countless exploits, where do they expect salvation from? From mercy, from love for mankind, “for the sake of” God. What does it mean: “for Thy name’s sake”? (They say this) so as not to violate what He himself often says: I do “for my name’s sake” (Is. 48:9; Eze. 20:9; Eze. 20:14; Eze. 20:22; Eze. 20:44). Do you see lowliness and a broken heart? Where do they expect their salvation from? From philanthropy, from mercy. As if they had no merit, as if they had no right to salvation, and yet, abounding in labor and danger, they placed everything on God. Let us also, who are under grace, imitate them and give glory to God, to whom be glory forever and ever. Amen. The psalms in the text are translated by P. Yungerov - Editorial office of the ABC of Faith Another translator says (unknown translator, see Org. Ex.): “in the days that were before.” Third (unknown, see Org. Copy): “those who were in ancient times.” You might be interested in: