Беседа 13 на псалом 44 45

Ps.44:1–2. Victory song about the son flowers in Kore (Symmach). 46 My heart has poured out a good word: I speak about my deeds to the King: my tongue is the reed of a scribe. 47 Explanation of the words: “My heart has poured out good words.” – Difference between prophets and pagan soothsayers. - What is the matter of which the Psalmist speaks: To the King? A new indication that he is speaking under blessed illumination. - “The Most Beautiful” is Christ. – “Grace has poured out from Your mouth” (Ps. 44:3). – The difference between the prophetic word about Christ and the gospel. – In the words: “God blessed you forever” we mean the outpouring of grace on the human nature of Jesus Christ. - A pre-depiction of Him as an armed King, shining with beauty, defeating enemies with His divine power and establishing a kingdom “for the sake of truth and meekness and righteousness” (Ps. 45:5). The double meaning of the words: “Your arrows are sharp” (Ps. 44:6). Why does the Psalmist speak of the deity of Christ after indicating the incarnation? Denunciation of those who condemn the actions of divine Providence. Christ's anointing to be "more of fellowship." – The glorification of Jesus Christ by the Church ahead of Him, His appeal to the Church and commandment. – The glory of the Church, its inner beauty and spread throughout the universe. 1. I wish that all Jews and Gentiles were here now; in their presence, having taken the book of psalms from the Jews, I would read this psalm. You know that in courts of law and everywhere else, evidence of deeds is especially free from suspicion when it is presented by enemies. Therefore, so that the same thing may happen now, we present evidence from the Old Testament, so that both Jews and Gentiles may be ashamed—Jews who read and do not understand, and Gentiles who see that these books are delivered to us by our enemies. Then they will no longer say that they were composed by us, when not we, but those who crucified Christ themselves, deliver to us these books, proclaiming His power. But whether they are here or not, we will do our part and begin to explain. This psalm is written about Christ; That’s why it has the inscription: about the beloved and: about the changed. Christ has made a great change in us, and in all matters a revolution and change. Pointing to this change, Paul also said: “if anyone is in Christ, he is a new creation” (2 Cor. 5:17). That is why at the beginning the prophet said: “(burped 48) my heart poured out.” Since what he uttered was not something human, but he began to proclaim the heavenly and spiritual, not from his own invention, but from a divine action, he expresses this with the word: “poured out.” We do not burp when we want, but we pronounce words when we want, and we pronounce them and hold them; when burping, this is not the case. Therefore, wanting to show that what he uttered did not come from human effort, but from the divine inspiration that aroused him, he called the prophecy regurgitation. Just as belching depends on the quality of food, so in spiritual teaching: what the prophet ate, he belched. So in another place, another prophet also represents the action in a sensual way, eating a book scroll, and eating it with pleasure: “it was, he says, in my mouth as sweet as honey” (Ezek. 3:3). Since they received spiritual grace, they vomited out the corresponding ones. And what is said here is not about sensual belching and not about food, listen to what is belching and who is belching. This is not the stomach that receives the food, but the heart: “(burping) poured out, he says, my heart.” What's burping? Not food, not drink, but akin to such a meal: “a good word,” a word about the Only Begotten, because He is predominantly good. “God did not send His Son into the world to judge the world, but that the world might be saved through Him” (John 3:17). Everything in Him is meek, everything is far from punishment. The prophet regurgitates this because he has purified his heart. Just as the stomach, when it is filled with unclean juices, regurgitates something akin to them, and when it is in a healthy state, it produces a corresponding belch, so the heart of the prophet, being cleansed from sins and having accepted the grace of the Spirit, regurgitates “the good word.” From here we learn something else, namely, that the prophets were not like (pagan) soothsayers. For those, when a demon took possession of their soul, it blinded their minds and darkened their thoughts, and they said everything in such a way that their minds did not understand at all what was being said, as if some soulless flute was making sounds. This was confirmed by one of the philosophers in the following words: “soothsayers and fortune-tellers, although they speak a lot, do not understand at all what they say” (Plato in the Apology of Socrates and in conversation: Meno). But the Holy Spirit does not act this way, but on the contrary, He leaves the heart with the understanding of what is spoken. Indeed, if the prophet did not understand, then how would he say: “a good word”? The demon, as an enemy and adversary, acts hostilely on human nature; and the Holy Spirit, as being protective and beneficent, leaves the consciousness of those who receive Him and reveals to their mind the meaning of His broadcasts. “I speak about my deeds to the Kings.” Another translator (Aquila and Symmachus) says: “the creations (poi°mata) are mine.” What matters is he talking about? About prophecy. Just as the job of a blacksmith is to make a pickaxe, the job of a builder is to build a house, the job of a shipbuilder is to build a ship, so the job of a prophet is to make a prophecy. And that this is also a matter, listen to Christ, who says about the apostles: “he who works is worthy of reward for his labors” (Luke 10:7). And Paul says: “especially to those who labor in word and doctrine” (1 Tim. 5:17). If it were not a deed, then how would it contain labor? And what could be more honorable than this work - what is more useful? It is higher than all arts. What exactly is the matter about which he “proclaims the King”? This is the very chant, this is the very prophecy. He did not say which king, expressing that it was to the God of all. Just as we, when we talk about the king of Persia, we call him not just king, but we add Persian, also about the king of Armenia, and when we talk about our king, we have no need for an addition, but are content with the name “King I”, so the prophet, speaking about the true King, is content with one name: “King”. Just as, speaking about the Almighty, we do not need any addition, because there is no other Almighty, so when speaking about this King, we do not need any other addition, because there is no other King-God. Moreover, the speaker himself was the king. From this it is obvious that he was not speaking about man, but about the God of all. Therefore, he did not say: βασιλεί, but: τω βασιλεί, by adding a member signifying dominion (divine). 2. Further, again wanting to show that what was spoken was not the product of human mind, reflection and composition, but of divine grace, and he himself served only with his tongue, the prophet says: “My tongue is the reed of a scribe and a cursive writer.” The reed writes what the hand that holds it tells it to do. Another translator (Symmachus) says: “My tongue is like the lead of a fast scribe.” What is it said for: “cursive writer”? In order to point out grace. He who speaks from himself stops and hesitates, thinking, composing, hampered by ignorance, uncertainty, and suspiciousness, and in many ways the speed of his speech is met with a stop; and when the Spirit moves the mind, then nothing hinders, but just as a stream of water, pouring out, flows with great swiftness, so the grace of the Spirit rushes with great speed, producing everything easily, everything conveniently. Then, explaining the same thing and showing that there is nothing human in what is being said, he continues: “most beautiful of the sons of men! Grace has poured out from Your mouth, therefore God has blessed You forever” (Ps. 44:3). Some argue that this is said about the tongue, that it is the “most beautiful” reed; but it seems to me that the prophet is already talking about Christ. Therefore, another translator (Aquila) says: “You are adorned with beauty from the sons of men.” Out of great, fiery love for Christ, he turns his speech to Him, just as Jacob said: “The young lion Judah, my son, rises from the prey. He bowed down and lay down like a lion” (Gen. 49:9). Filled with inspiration, he already talks with Christ, and turns his speech to Him. Moreover, he does not speak comparatively; He did not say: more beautiful, but: “the most beautiful of the sons of men.” His beauty, he says, is different from this. And look how at the very beginning he speaks about the economy (of Christ). And that this relates to house building can be seen from the following. Having said: “most beautiful of the sons of men,” the prophet adds: “grace poured out from Your mouth.” God has no mouth, but the economy is spoken of here. Another translator (unknown translator, see Orig. Ex.), saying: “grace was poured out through your lips,” expressed the same even more clearly. Doesn’t the word “poured out” mean the same thing as if someone said: being inside, it overflowed, burst through? How does another prophet say: “He rose up before Him like an offspring and like a sprout from dry ground; There is no form or greatness in Him; and we saw Him, and there was no appearance in Him that would attract us to Him. He was despised and belittled before men, a man of sorrows and acquainted with pain, and we turned our faces away from Him; He was despised, and we thought nothing of Him” (Is. 53:2, 3)? He is not talking about ugliness - let it not be - but about humiliation (of Christ). Having deigned to become a man, Christ went through all degrees of humiliation, did not choose a queen for his mother, was laid in swaddling clothes not on a golden bed, but in a manger, and was brought up not in a magnificent house, but in a poor carpenter’s hut; also, when choosing disciples, he took not rhetoricians, not philosophers, not kings, but fishermen and tax collectors, and lived the simplest life, not having a home, not putting on precious clothes, not enjoying the same meal, but receiving food from others, enduring insults, contempt, persecution, persecution. He did this in order to completely trample human pride. That’s because He did not surround himself with pomp and splendor, did not have bodyguards and spearmen with him, but sometimes walked alone, like a simple man, a prophet and says: “There is no form or greatness in Him.” And David says: “most excellent of the sons of men,” pointing to His grace, wisdom, teaching, and miracles. Further, depicting this beauty, he says: “grace poured out from Your mouth.” Do you see what is said here about economy? What kind of grace is this? The one with which He taught, with which He performed miracles. The prophet speaks here of grace descending on the flesh (of Christ). “On whom you see the Spirit descending and remaining on Him, He is the one who baptizes with the Holy Spirit” (John 1:33; Matt. 3:16). All grace was poured into this church, because “God does not give the Spirit by measure” (John 3:34). “Of His fullness we have all received, and grace upon grace” (John 1:16), and this church itself received complete grace. Isaiah expresses the same thing when he says: “And the Spirit of the Lord will rest on him, the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge and piety; and he will be filled with the fear of the Lord” (Is. 11:2, 3). Here is complete grace, but in people there is only a small part, a drop of this grace. Therefore, God did not say: I will give the Spirit, but: “I will pour out My Spirit on all flesh” (Joel 2:28). 3. And so it came true. The whole universe received from this Spirit. The gift began in Palestine, and spread to Egypt, Phenicia, Syria, Cilicia, the Euphrates, Mesopotamia, Cappadocia, Galatia, Scythia, Thrace, Hellas, Gaul, Italy, all of Libya, Europe, Asia, and the ocean itself. But why count many? This grace has spread over every land that the sun illuminates; this drop, this particle of the Spirit filled the entire universe with knowledge. Signs were performed by her, the sins of all were resolved. Meanwhile, this grace, given in so many countries, is only a certain part and guarantee of the gift. “And he gave,” says Paul, a deposit of the Spirit into our hearts (2 Cor. 1:22), meaning part of His action, because the Comforter is not divided. And look what this source is. “To one is given the word of wisdom by the Spirit, to another the word of knowledge by the same Spirit; to another faith by the same Spirit; to others gifts of healings by the same Spirit; to another the working of miracles, to another prophecy, to another discerning of spirits, to another divers tongues, to another the interpretation of tongues” (1 Cor. 12:8-10). The grace given in baptism spread throughout the whole earth so many gifts in so many peoples; and all this is accomplished by a drop of the Spirit. And that it really was a drop is revealed from the words: “I will pour out of My Spirit,” and from its name as betrothal (pledge). From this it is clear that only a small part of the whole is given (to people). That is why John, expressing this, says: “from His fullness we have received everything” (John 1:16), or, so to speak, from the abundance, from the excess, from the overflow we have received everything. Imagine how all-sufficient the grace of the Spirit is when it reaches such a universe, for so many centuries, and, moreover, it does not decrease or become exhausted, but fills everyone with grace-filled wealth, and itself does not become scarce at all. And since the word: spirit has many meanings - because this name is used to call an angel, and a soul, and the wind, and much more - then it is added: “from My Spirit.” Just as the spirit of man is akin to man, so is the Spirit of God (God), remaining, however, in his own Person. Expressing this, Paul also says: “What man knows what is in a man, except the spirit of man that dwells in him” (1 Cor. 2:11), not merging the (Divine) persons - let it not be - but showing the superiority of the nature of the Spirit. What, therefore, is the agreement of the soul with itself, such is the affinity of the Spirit with the Father. Just as the Son is called the Word, and yet He is not impersonal, but from this we recognize His affinity with the Father, so the Spirit of God is called Spirit, and yet He is not impersonal. And just as the Son communicates to us adoption because He is the true Son of the Father, so the Spirit communicates to us gifts because He is by nature a Divine being. Likewise, a person, because he is a person, can paint the image of a person. “Therefore God hath blessed thee forever.” Another translator (unknown translator, see Orig. Ex.) says: “for this.” Do you see how the prophet constantly turns his speech to Christ, out of love for Him? Therefore, in other places he not only utters a prophecy, but in the form of a denunciation, when, for example, he says: “Why are the peoples and tribes agitated and plotting in vain?” (Ps. 2:1). This is exactly what he says here: “Therefore God has blessed you forever.” Without saying anything about His birth, or about His upbringing, or anything else, the prophet limits his speech about Him to this. Why? Because it is typical for evangelists to talk about everything in order; to them he provided it; and indeed, they had to narrate about it, and prophecy tends to take certain features and talk about them. This is what prophets always do: they mention a few circumstances of an event, and covertly at that, and leave them. So this prophet says: “God blessed you forever,” expressing what grace His words were filled with. And look at the power of His grace. One day He passes near the sea, and finds James and John, and says to them: “Follow Me, and I will make you fishers of men. And they immediately left their nets and followed Him” (Matthew 4:19–20). Then, at another time, He says to all the disciples: “Would you like to go away too? Simon Peter answered Him: Lord! who should we go to? You have the words of eternal life: and we have believed and known that You are the Christ, the Son of the living God” (John 6:67–69). But what am I saying about the students? The Pharisees themselves, having sent ministers to Him, heard from them: “never did a man speak like this Man” (John 7:46). And others also said: “Never had such a thing happened in Israel” (Matthew 9:33). “And... the people marveled at His teaching,” says the evangelist, “for He taught them as one having authority, and not as the scribes and Pharisees” (Matthew 7:28–29). 4. If you also want to know this grace, then listen to how strict His commandments are, and you will see its power. “Whoever loves father or mother more than Me...; and who loves son or daughter more than Me; and he who guards his life, He said, is not worthy of Me” (Matthew 10:37, 39; Luke 14:26). And yet, this word was able to come true in practice: so great is His grace! What is closer to the soul for a person? But she too was despised according to His commandment. However, when you hear the words: “God bless you,” do not stumble, do not imagine something base. Here, as I said before, we are talking about His flesh, which has lips, receives grace, receives blessing. God has no need of blessing or grace, because the Godhead has no need of anything. “For just as the Father, says Christ, raises the dead and gives life, so the Son gives life to whomever He will” (John 5:21); and also: works, “what He does, the Son also does also” (John 5:19); and again: “As the Father knows Me, so I know the Father” (John 10:15). The words: so, also, too, express indifference. And here we are talking about the economy (of Christ in the flesh). We hear Him also say about himself: “For this reason the Father loves Me, because I lay down My life” for the sheep (John 10:17). But didn’t the Father love Him before? How did he say: “This is my beloved Son” (Matthew 3:17)? No: He spoke those words in order to show the greatness of the feat. Therefore, just as there the reason is given not without reason, so here the reason is obvious. Having said in advance: “most beautiful of the sons of men,” and: “grace poured out from Your mouth,” the prophet then says: “Therefore God has blessed You forever,” turning his speech to the dispensation (of the incarnation), so that when something is said again that is inconsistent with His (Divine) dignity, you will not stumble, but will know about whom they are talking. So Jacob, pointing to the same economy, after having said many things, says: “His eyes were sparkling with wine, and his teeth were white with milk” (Gen. 49:12). But the Deity has no teeth. And another prophet says: “And with the rod of His mouth He will smite the earth, and with the spirit of His mouth He will slay the wicked” (Is. 11:4), expressing the same thing that Paul says: “Whom the Lord Jesus will slay with the spirit of His mouth and destroy with the appearance of His coming” (2 Thess. 2:8). So, so that you, having heard this, do not have low thoughts (about Christ), the prophet shows you the power of His deity. He does not separate in Him either flesh from divinity, or divinity from flesh, however, not merging these natures - let it not be - but showing their unity. That is why he says: “Therefore God has blessed you forever.” How is this blessing accomplished? Angels and archangels stand before him; thrones, dominions, principalities, powers send praise to Him; the whole earth from end to end glorifies, sings and magnifies the incarnate God. The first Adam suffered a great curse; and this one, on the contrary, is a great blessing. He heard: “And now you are cursed” (Gen.3:17; Gen.4:11); also those who were after him: “Cursed is he who does the work of the Lord carelessly” (Jer. 48:10), and again: “Cursed is [every person] who does not fulfill [all] the words of the law” (Deut. 27:26), and again: “Cursed before God is [everyone] hanged [on a tree]” (Deut. 21:23). Do you see how many curses there are? Christ freed you from them, having Himself become a curse (Gal.3:13). Just as He humbled Himself in order to exalt you, and died in order to make you immortal, so He became a curse in order to fulfill blessings on you. What can compare with this blessing when a blessing is given through an oath? It was not He Himself who needed the blessing, but He gives it to you. Just as when I say that He humbled himself, I do not mean any change in Him, but His economic condescension, so when I say that He received a blessing, I do not mean that He needed a blessing, but again I express His economic condescension. So, blessing refers to His human nature. Christ, having risen from the dead, no longer dies (Rom. 5:6, 9) and is not subject to oath; or, better to say, He was not subject to it before, but took upon Himself the oath in order to deliver you from it. “Gird Your sword upon Your thigh, O Mighty One” (Ps. 44:4). Another translator (unknown translator, see Orig. Ex.) says: “gird your saber around your thigh”; third (unknown, see Orig. Ex.): “Put it on your thigh like a saber.” "Thy beauty and Thy kindness." Another (unknown. See Orig. Ex.): “your praise and your dignity.” Third (unknown, see Orig. Ex.): “by your glory and your splendor.” What does such a transition and such a change of speech mean? Speaking about the teacher - and this is the meaning of the words: “grace poured out from Your mouth” - the prophet suddenly depicts to us an armed King, and, moreover, not in the form of a prophecy, but in the form of a request. He did not say: He will gird himself with his sword; but he asks and says: “Gird on your sword.” Then he adds beauty to this armor, presenting Him now armed, now beautiful: “with your beauty, he says, and your kindness”; and then - a shooter: “Your arrows, he says, are subtle, O Mighty One” (Ps. 44:6); and again - victorious and triumphant: “the nations, he says, will fall before You, - they are in the heart of the enemies of the King” (Ps. 45:6); finally, he presents this very warrior, king, archer, winner, anointed with incense: “myrrh, he says, and scarlet and ash from your clothes” (Ps. 44:9). 5. What do weapons and incense have in common, between a sword and anointing, between warfare and learning, between a bow and jewelry? The latter are signs of peace, and the former are signs of war and battle. Who is this peaceful and at the same time warlike, exuding incense and together wearing weapons, coming from magnificent palaces and together destroying thousands of enemies and causing such defeats? How do we resolve this confusion? If we know correctly that the same is said about His Father. So the prophet in another place represents the Father armed when he says: “If you do not turn, then He will sharpen His weapon, He has drawn His bow and prepared it” (Ps. 7:13). And in another place it is said: “he will be clothed with armor—in righteousness” (Wis. 5:18). You see their equal power. As it says there: “Then He will refine His weapons,” not by anyone’s command, but by Himself, so here: “Your arrows are sharp, O Mighty One, the nations will fall before You, they are in the heart of the King’s enemies.” Then, wanting to express that the Lord does everything by His own power, the prophet says: “And Your right hand will lead You wonderfully” (Ps. 44:5). You do not receive strength from someone else, he says, but you have it sufficiently in yourself. And the God of peace himself, listen to what he says to the disciples: “I did not come to bring peace, but a sword” (Matthew 10:34), and again: “I came to bring down fire on the earth, and how I wish it would already be kindled” (Luke 12:49). And the prophet also speaks about how he will come: “he will come down like rain on the fleece and like a drop falling on the ground” (Ps. 72:6). I say all this so that you are attentive and, having understood exactly the meaning of the expressions, resolve your bewilderment. The above expressions mean the actions of God. So here too, when you hear: “gird Your sword upon Your thigh, O Mighty One,” then know that this signifies His action, as well as the words: “bow” and “arrows.” Just as, by attributing anger to God, Scripture does not attribute passion to Him, but by this expression means His punishing action and intends to touch rude people, so by attributing weapons to Him, it expresses the same thing. Since we are not punished by ourselves, but through other instruments, the prophet, wanting to show the punishing power of God, expresses it with names familiar to us, not so that we imagine God has a weapon, but so that we can more clearly understand His punishment. But would you say that many have suffered harm from this? Without reason, in vain, and out of one’s own foolishness. Already by the very fact that it is said about God, they should have understood that what is being said here is in a figurative sense; but Scripture also did not fail to convince them in other expressions that God is impassive. Elsewhere, listen to how the prophet expresses the speed of divine punishment: may God arise and His enemies be scattered (Ps. 67:2). Do you need a weapon, do you need a sword? Resurrection alone is enough, he says. But this is also a sensual expression. Therefore, in another place he says: “he will look at the earth and make it shake” (Ps. 103:32). And again: “The earth moved from the presence of the Lord” (Ps. 113:7). But this is also a sensual expression. Listen to the higher: “whatever the Lord willed, do it” (Ps. 134:6), - for Him it is enough to just want. However, here too, look how, in the most sensual expressions, the prophet suggests that God does not need anything. He did not mention weapons before calling Him “Strong”; and having counted the weapons, he attributed the entire victory to His right hand, i.e. His being and His power. And another prophet, expressing the same thing, said: “Dominion is on His shoulder” (Is. 9:6), - he said not so that you would imagine Ramo in God - let it not be - but so that you know that God does not need the assistance of others. “Gird Thy sword upon Thy thigh, O Mighty One, with Thy beauty and Thy goodness.” What is the prophet talking about here? By these sensual expressions he signifies the power of Christ, with which He restored the universe, with which He ended the war and set up a trophy. Truly, there was a cruel war, crueler than all other wars - not against hostile barbarians, but against demons attacking us and corrupting the entire universe. That is why Isaiah said: “He will divide the spoils among the great, and with the mighty” (Is. 53:12); and again: “The Spirit of the Lord God is upon Me, for the Lord has anointed Me to preach good news to the poor... to preach liberation to the captives” (Is. 61:1). That’s why Paul says everywhere in his epistles: “Grace to you and peace from God our Father” (Rom. 1:7); and again: “He is our peace, having made both one” (Eph. 2:14). And so that when you hear the words: “Gird on your sword,” you do not understand the sensual sword, then listen to the following. Having said: “Gird on your sword,” the prophet added: “with your beauty and your kindness,” i.e. His sword is His beauty, His kindness, glory, dignity, greatness, splendor. The Divine Being has no need for anything to fulfill His destiny; It is all-satisfied. Thus, the prophet calls on Him to go out to battle for the world. Further, from lofty expressions it again descends to the sensual. After the words: “sword” and “thigh”, having mentioned “beauty”, he again switches to sensual expressions and says: “and strain, and hasten, and reign.” In the word: “tense up,” he points us to a bow and arrow; and then, again wanting to show that He does not need weapons, he adds: “and hasten and reign.” Another translator (unknown translator, see Orig. Ex.) says: “succeed.” The kingdom here, of course, is the one that He, having come, established in the last times - the kingdom of communication and knowledge. 6. The spoken words express the strong desire of the prophet, already contemplating the deeds (of Christ) and the universe, guided by Him towards the truth. That's why he used these expressions in the imperative mood. Such expressions are usually used by the lower ones out of ardent love for the higher ones. "For the sake of truth and meekness and righteousness". Gives the name of "truth". Do you see how Scripture explains itself and shows that this victory is mental and spiritual? Having mentioned weapons, sword and bow, why does the prophet speak here about meekness? What is the connection between meekness and war, humility and battle? Great, if you look closely. So David and Moses were meek men. Scripture says about the first: “Remember, O Lord, David and all his meekness” (Ps. 131:1), also about Moses: “Moses was the meekest man of all the people on earth” (Num. 12:3). And yet these men, the meekest of all, were the strictest of all. However, if you wish, let’s say in advance about their meekness. Blessed David, having repeatedly caught Saul and had the opportunity to kill him, did not lay hands on him; when others advised him to kill him, he spared Saul and tamed his anger. Also, when Shimei insulted him so much and laughed at his then misfortune, and when the military leaders wanted to catch up and kill the daring insulter, then what words he uttered, filled with all wisdom (2 Samuel 16:9-10)! Likewise, about the otsegonite and shameless young man, how he asks his military leaders: “Save for me, he says, the youth Absalom” (2 Sam. 18:5)! And at the beginning, when he was talking with his brothers, who were indignant and envious of his future victory, imagine how he meekly answered: “Are these not words” (1 Samuel 17:29)! And Moses? Listen to what he says about those who threw stones at him and wanted to kill him, if they could: “forgive them their sin, and if not, then blot me out of Your book, in which You wrote” (Ex. 32:32). Also, when others aroused jealousy in him and wanted to irritate him, he utters the following words of wisdom: “If all the Lord’s people were prophets, when would the Lord send His Spirit upon them” (Num. 11:29)? Also for his sister, who reproached him, what a prayer he offers (Num. 12:13)! And in many other cases one can see his meekness; when, for example, he was forbidden to enter the (promised) land, Palestine, he talks with the Jews with all meekness. And, however, this meek man found it fair that Dathan, Abiron and Korah, who rebelled against the priesthood, should be swallowed up by the earth, and others who brought alien fire should be burned. And meek David defeated Goliath, drove away the army and won the victory. In general, it is common for a meek person to forgive insults inflicted on him and to take revenge for insults inflicted on others. This is what Christ did. On the cross he said: “Father! forgive them, for they do not know what they are doing” (Luke 23:34), and, mourning Jerusalem, he said: “How often have I wanted to gather your children together, as a bird gathers its chicks under its wings, and you did not want to! Behold, your house is left to you empty” (Matthew 23:37, 38); being buffeted, He Himself did not buffet, but also justified itself before the one who buffeted; being called possessed, he cast out demons; being called a deceiver and a wicked man, he led people into the kingdom (of heaven). And He commanded His disciples to always endure torment, persecution, persecution, and to take a lower place: “Whoever wants, He said, to be great among you, let him be your servant” (Matthew 20:26), and he cited himself as an example: “since, He said, the Son of Man did not come to be served, but to serve and to give His life as a ransom for many” (Matthew 20:28). If He cast out demons, defeated the devil and destroyed errors, then this is proof of special meekness - in order to destroy all evil, and free those possessed by it from it, defeat warring demons, and deliver those suffering from them from disasters. What does it mean: “for the sake of truth and meekness and righteousness”? Having spoken about the war, spoken about preparations for the fight, showing the armed Warrior, the prophet now speaks about the valiant deeds of His reign, shows the type of trophy, explains the nature of victory. Other kings - people - all wage war either for cities, or for money, or out of enmity, or out of vanity; and He is not for anything like that, but “for the sake of truth,” in order to plant it on the earth, - “for the sake of ... meekness,” in order to make meek people who are fiercer than wild beasts, - “for the sake of ... righteousness,” in order to make those who suffer under the yoke of iniquity righteous, first by grace, and then for their good works. “And your wondrous right hand will lead you.” Another translator (Aquila) says: “and your right hand will enlighten you in terrible things.” Third (Symmachus): “and your right hand will show you terrible things.” 7. Do you see how the prophet again reveals the dignity of Him who does all this? Above, having spoken about weapons and swords, he moved on to beauty and appealed to the listener to immaterial concepts; then, descending to sensual expressions, to the bow and arrows, little by little he again raised the listener, speaking about the reasons for the struggle: truth, meekness and righteousness; and now he depicts the very image of victory. Which one exactly? “And your wondrous right hand will lead you,” he says. The meaning of his words is as follows: this Being is strong by itself; His power in itself is sufficient both to see everything that needs to be fulfilled and to bring it all to completion. Another translator put it well: “your right hand will show you terrible things.” Indeed, His deeds are very terrible and terrible: death was destroyed, hell was dissolved, paradise was opened, heaven was opened, demons were curbed, the things above were united with the things below, God became man, man ascended to the royal (heavenly) throne, the hope of resurrection was revived, the hope of immortality, the tasting of unspeakable blessings and everything else that was accomplished by His coming. That is why another translator says: “your right hand will guide you to terrible things,” expressing that this Being is strong in itself, that His power is sufficient both to draw up and to fulfill plans. And seventy interpreters said: “Your right hand will admonish you,” i.e. not only are His works worthy of wonder, but also how wonderfully they are accomplished. Death is trampled upon by death; by an oath the oath was broken and a blessing was given; through eating we were first expelled from paradise, through eating we were again brought into paradise; the virgin expelled us from paradise, through the virgin we found eternal life; by which they are condemned, they are crowned. Contemplating all this, the prophet says: “Your wondrous right hand will lead you.” Does He need a weapon? Do you need a sword, bow and arrows? Do you see how strong this Being is by itself? But see how the prophet again, like a skilled artist, descends from lofty expressions to sensual ones. “Thy arrows are sharp, O Mighty One, the nations will fall before Thee; they are in the heart of the enemies of the King.” Another translator (Aquila and Symmachus) says: “the enemies of the princess are in the heart.” Having mentioned arrows, see how he again adds the word: “Strong,” so that you know that Christ does not need arrows, but is strong in Himself. The order of thoughts is as follows: “Thy arrows are sophisticated, O Mighty One..., in the heart of the enemies of the King.” And the words: “The nations will fall before You” are placed in the middle. Here, it seems to me, there is a double meaning: either the prophet is talking about the captivity of the Jews, the conquest and destruction of their city, or in a figurative sense he calls the power of the word (of the Gospel) arrows. Truly, faster than an arrow, this word traveled throughout the entire universe and touched the hearts of the Tsar’s former enemies, not in order to kill them, but in order to attract them to himself, as happened with Paul. It will not be a mistake to call that word an arrow, which, having descended from heaven, touched the heart of the former enemy and made him a friend. "The nations will fall before You." Do you see the success of the war, the reconciliation of former opponents, their teaching, the announcement? This fall and falling under His power serves as the basis and source of exaltation for everyone, because He subjugated them to Himself, freeing them from pride, vanity and demonic delusion. Another prophet imagines Him stained with blood and says: “Who is this who comes from Edom, wearing scarlet garments from Bozrah” (Is. 63:1)? It does not talk about weapons, bows and arrows, but about clothing - the expression is also sensual, but less sensual than that of the Psalmist; and here, too, with the very sensuality of expressions, the prophet raises thought to incorporeal objects. To the question “Why is Your robe red..., he answers: I have trodden the winepress alone” (Is. 63:2-3), expressing the ease of victory and the fact that He did not have anyone as His assistant, that He is strong on His own. As it is said there: “Your wondrous right hand will lead You,” so here it is: “I have trodden the winepress alone.” Just as it is easy for a winemaker to squeeze grapes with his feet, so it is easy for God to do what he wants, or even not so, but much easier. “Thy throne, O God, is for ever and ever. The scepter of righteousness is the scepter of Your kingdom: You have loved righteousness and hated iniquity; therefore, O God, Your God has anointed You with the oil of gladness more than Your companions” (Ps. 44:7-8). Another translator (Symmachus) says: “thy throne, O God, is everlasting and more.” In Hebrew: “O God your God” (Eloim Eloah). What will the Jew say here? Who is this talking about? What will the heretic say? If he says that it is said about the Father: “Thy throne, O God, is for ever and ever,” then how will he relate to Him the following words: “Therefore, O God, Thy God has anointed Thee”? The Father is not Christ, and He was not the anointed one. From this it is clear that here we are talking about the Only Begotten, about whom it was spoken above, about whom Isaiah said that His kingdom would have no end (Is. 9:7). 8. But perhaps someone will ask: why does the prophet now speak about the deity (of Christ), while before he spoke about the economy (incarnation)? This is what the Evangelist Matthew does. He begins with the incarnation and at the very beginning he says: “the genealogy of Jesus Christ” (Matthew 1:1). Luke and Mark do the same; John alone is different. He first speaks of deity: “in the beginning was the Word, and the Word was with God, and the Word was God..., and, having said many things about Him, then he says: and the Word became flesh and dwelt among us” (John 1:1, 14). However, although he acted opposite to the other evangelists when writing the Gospel, he showed great agreement with them. But, you say, is it in accordance with reason that there should be agreement in the opposite? Don’t you know that eating and not eating, drinking and not drinking, giving and not giving, are actions that are opposite to each other? And, however, the doctor often uses both together, not contradicting himself, but acting completely in accordance with himself; he has only one thing in mind - the health of the patient. It was the same with the evangelists. Summer is also the opposite of winter, but they have one goal - the growth and ripening of fruits. And the whole world consists of opposites, but great harmony is visible in it for the good of our lives. And Christ walked the opposite path to John (the Baptist). He ate, but he did not eat. “John the Baptist came,” He says, “he neither eats bread nor drinks wine; and say: he has a devil. The Son of Man came: eating and drinking; and say, “Here is a man who loves to eat and drink wine, a friend of tax collectors and sinners” (Luke 7:33, 34). But, although their actions were opposite, they had one goal in mind - the salvation of those caught. So in the order of the narration about the deity and the incarnation, although John acts opposite to the other evangelists, he is very much in agreement with them. And I will explain why this is so. This is because at the beginning, when the word was not yet sown, it was necessary to dwell on the doctrine of economy and instill the doctrine of incarnation, starting with the more sensual and material; and then, when this teaching was established, when this preaching was accepted, it was time to ascend higher. That is why the prophets, when they speak about Christ, first of all begin their speech with the economy (incarnation). So, look, Micah begins: “And you, Bethlehem Ephrathah, are you small among the thousands of Judah? out of you will come to me one who is to be ruler in Israel” (Micah 5:2). From Bethlehem, of course, not deity came, but flesh. But, without stopping at this alone, he ascends to the deity: “and whose origin was from the beginning, from the days of eternity” (Mic. 5:2). So Isaiah says: “Behold, the virgin will conceive and give birth to a Son, and they will call His name Immanuel, which means: God is with us” (Is. 7:14; Matt. 1:23). Do you see how he, too, ascends from the flesh to divinity? He does the same in another place when he says: “For unto us a child is born, unto us a Son is given; the government will be upon His shoulder, and His name will be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace” (Isaiah 9:6). Do you see how he again, starting from adolescence and incarnation and, as if ascending by steps, stops at the deity? So His Father was first known from creation. “His invisible things,” says Paul, “His eternal power and Godhead, have been visible from the creation of the world through the consideration of creation” (Rom. 1:20). And God himself often appears in a sensual form, little by little raising the human race to immaterial concepts. However, is it surprising that He made such an order regarding dogmas, if He does exactly the same in the instructions and commandments? That is why the prophet here arranges his speech in this way, ascending from the flesh to the deity - “mouth” refers to the flesh (Ps. 44:3) - from the deity descending again to the flesh, and with such variety of speech, arranging the salvation of those taught. “Thy throne, O God, is for ever and ever.” “Throne” is called here not just a throne, but a kingdom. Here it is called eternal, and in another place high: “I saw the Lord, says Isaiah, sitting on a high throne” (Is. 6:1); and again: “Lord! Thy hand was lifted high" (Is. 26:11). Another prophet saw the Lord sitting on the throne of glory (Dan. 7:9); and David points to the throne of philanthropy: “righteousness and judgment are the foundation of His throne” (Ps. 96:2). 9. All this is said about His kingdom, i.e. that it is infinite - this is the meaning of the words: “forever and ever” - that it is glorious, high, strong and powerful. And that it is without beginning is expressed by the prophet in another place when he says: “Your kingdom is the kingdom of all ages” (Ps. 145:13). Just as the throne is a sign of the kingdom, so the rod is a sign of both the kingdom and judicial power. That is why the prophet says: “The scepter of righteousness is the scepter of Your kingdom.” There is pure justice, there is pure righteousness, there is nothing hidden there. Let people who are frantic and crazy, or worse, listen to this. Who are these people? Those who condemn the Providence of God and ask: why did this and that happen in this way? Truly, isn’t it crazy, while from a carpenter cutting and sawing a tree, those present and seeing it do not demand any explanation or report, and from a doctor cutting and cauterizing a body, or confining a patient in a cramped room and prescribing him a diet, none of those present, nor the patient himself, ask about the reason for his orders, and the helmsman, pulling the ropes and unfurling the sails, or lowering and plunging sides of the ship, do not interrogate, and do not investigate the reasons for the actions of each of these masters, but remain silent and remain calm, although they often make mistakes in their work - from ineffable wisdom, from ineffable philanthropy, from infinite Providence to ask the reasons and demand an account? Isn't this crazy? They do not decide to provide help and donate property to the disadvantaged and the poor, but are constantly trying to find out why such and such became a beggar, why so and so is poor, why so and so is rich. Evil and foolish slave, why don’t you lower your eyes, don’t condemn yourself, don’t bridle your tongue, don’t control your mind, why, having stopped exploring all this, don’t you turn your curiosity to your own life? Look at your deeds, at the abyss of your sins and, if you are caring and inquisitive, demand from yourself an account of the words you spoke and the deeds you did. And now you, leaving yourself without examination, while such carelessness will bring punishment, and such research would serve for salvation, you dare to judge God and add a new sin to your sins. Do you not hear the prophet crying to God: “The scepter of righteousness is the scepter of Your kingdom”; and another who says: “My judgment is like the rising light” (Hos. 6:5)? If you do not know exactly all the works of your Lord, then glorify Him for this, especially worship Him for this - for His ineffable greatness, for His incomprehensible providence, for His varied and wise care. “Thou hast loved righteousness and hated iniquity; therefore, O God, Thy God hath anointed Thee with the oil of gladness more than Thy companions” (Ps. 44:8). Having spoken above about the glorious deeds of Christ, victories, trophies, the salvation of the universe, which He filled with truth, meekness, righteousness, and wanting to show that all this should have been, the prophet further speaks of the dignity of Him who accomplished this - that He is God, the King, the infinite, incorruptible Judge, loving the righteous and hating the wicked. Since He is like this, He says, He accomplished all this. Therefore, let no one doubt. He who did all this did it as if he were able and willing. Having spoken sublimely about His divinity, the prophet again brings his speech down to His flesh and says: “Therefore, O God, Your God has anointed You.” Another translator (Aquila) says: “I anointed You for this,” to fulfill what was said, to destroy lawlessness, to plant righteousness, to accomplish what You have done. But do not be embarrassed when you hear that all this is attributed to the Father. Scripture says this, not taking away these works from Him, but attributing to the Father what is proper to the Son, just as what is proper to the Father is ascribed to the Son. “And all are mine, said the Lord, and yours are mine” (John 17:10). So Paul, talking about the resurrection, says: “God has raised the Lord” (1 Cor. 6:14), and John says: “Destroy this church, and in three days I will raise it up” (John 2:19). What does “barely joy” mean? Christ was not anointed with oil, but with the Holy Spirit. Therefore, the prophet added: “more than your fellows,” expressing the very fact that no one was anointed like Him. Before Christ there were many anointed ones, but not one like him; there were many lambs, but He is the most excellent; There were many sons, but He is the only begotten. All this is characteristic of Him primarily, not only in divinity, but also in dispensation (incarnation), because no one except Him was anointed with such a Spirit. Do not be surprised that the prophet calls it oil; He, like a prophet, speaks in secret. He said well: “joys” to show that this is a joyful thing, since “the fruit of the Spirit is love, joy, peace” (Gal. 5:22). Another translator (Symmachus) says: “the oil of beauty” (Âglaïsmoû). In Hebrew: “sason”, i.e. decoration, glory, beauty. If we say: fun, then this is also true. Just as when you hear about a sword, arrows and a bow, you do not mean a sword, arrows and a bow, but the power of Christ, which accomplished everything that I said above, so when you hear about oil, do not understand simple oil, but anointing. Oil was only a sign of the Spirit, and the main and necessary thing was the Spirit. If so, then do not hesitate to call Him anointed, as Abraham and the prophets were called anointed, although not all of them were anointed with oil, as it is said: “Touch not my anointed and do not harm my prophets” (Ps. 104:15). When was Christ anointed? When the Spirit descended on Him in the form of a dove. The prophet here calls “companions” all who are filled with the Spirit, as John says: “and of His fullness we have all received” (John 1:16). And about Christ he says: “God does not give the Spirit by measure” (John 3:34). It is also said: “I will pour out My Spirit on all flesh” (Joel 2:28); and it does not say: from the Spirit, but the whole Spirit descended on Him, which is why it is said: “God does not give the Spirit by measure.” “Myrrh and scarlet and brass from Your garments, from the palaces (made of) ivory, bring joy to You” (Ps. 45:9). Another translator (unknown translator, see Orig. Ex.) says: “on your clothes.” Third (unknown, see Orig. Ex.): “there are your clothes.” 10. Some say that with these words the prophet refers to burial, while others say that he expresses a special kind of anointing. In ancient times, anointing was performed not with these fragrant ointments, but with others. And so that you can be convinced that this is a special kind of anointing, he signified the difference in power by the difference in substances. The words: “from Your garments” show that Christ’s garments were also filled with grace. So the bleeding woman stopped the flow of blood by touching the hem of His garment (Matthew 9:20). However, there is no obstacle to accepting one or the other explanation; in my opinion, you can accept both. Moreover, nothing prevents us from saying the same thing again, just as when you hear about a bow, a sword and similar things, you do not understand them sensually, so when you hear about myrrh and cassia, you understand them not sensually, but spiritually. “From the palaces (made of) ivory, the Daughters of kings make You happy - in Your honor, the Queen appeared at Your right hand, in clothes embroidered with gold, adorned” (Ps. 45:9-10). Another translator (Symmachus) says: from “the churches of elephants, where they rejoiced you when they worshiped you.” Third (unknown translator, see Orig. Ex.): “in your glorious ones.” Having spoken of what Christ had done, the prophet now speaks of the honor that followed His works—that He would be worshiped in precious churches. In ancient times, ivory was the most expensive and beloved substance. That is why another prophet said: woe to you, “you who lie on beds of ivory” (Am.6:4). Here again it is shown that the sermon will touch not only the poor, but will also conquer kingdoms, and magnificent churches will be erected for Christ. This is already, as you can see, actually coming true. Wanting to show the power of preaching, the prophet says how she caught, how she captivated wives and husbands, poor and rich, the crown bearers themselves and their spouses, and how she erected churches to God everywhere. Then, since the speech has already reached this point, he expands it even more, depicting those who perform services and prayers before Him. Having shown how the nations fell before Him, how He touched their hearts, how He defeated their enemies, how His right hand instructed Him, how He planted truth, meekness and righteousness, the prophet now uses a figurative figure of speech, depicting the Church as if in a picture; and what the apostles subsequently said, one in the words: “he has betrothed you to one husband, that he may present you to Christ as a pure virgin” (2 Cor. 11:2), another: “he who has a bride is the bridegroom” (John 3:29), the third: “The kingdom of heaven is like a man king, who held a wedding feast for his son” (Matthew 22:2), - the same thing he foretells, presenting the bride and together queen. “The Queen stood before you,” he says, “at your right hand.” Another translator (Aquila) says: “placed in the form of a pillar,” i.e. She became firm, she became motionless, as Christ says in another place: “and the gates of hell will not prevail against her” (Matthew 16:18). Do you see the greatness of honor? Do you see the height of dignity? He raised the trampled, humiliated one to such a height that it stands before God. Captive, rejected, adulterous and unclean, do you see what dignity she has achieved? She stands before God along with her ministering forces. The Son, as equal in honor with the Father, sits at His right hand, and she stands, because she, although a queen, is a created being. How does Paul say: “and raised him up with him, and seated him in the heavenly places in Christ Jesus” (Eph. 2:6)? But take a closer look. He did not just say: “resurrected” and “planted,” but in “Christ,” i.e. through Christ. Since, he says, our Head is a mountain, and we are His body, then when the Head sits on a mountain, we also participate in this honor, although we stand. “In clothes embroidered with gold, adorned.” Another (Theodotion): “wearing a golden diadem of sufir.” Just as with the King we do not mean the material bow and arrows, so with the bride we do not mean the material clothes, but rise from sensual things to godly thoughts. And so that no one would understand anything like that here, the prophet added: “all the glory of the King’s Daughter is within Her” (Ps. 44:14). Clothes, more than anything else, are open and in plain view of all who look; However, these are bodily garments, and when speaking about spiritual ones, then direct the eye of your mind inwards. The Tsar wove this robe and clothed the Church with it in baptism: “all of you, says the apostle, who were baptized into Christ have put on Christ” (Gal. 3:27). Before, she was naked and ugly, accessible to everyone passing along the way; but as soon as she put on this robe, she ascended to heights and was worthy to stand at the right hand of God. Well the prophet calls it “beautified.” Her clothing is not monotonous, because salvation requires not only grace, but also faith, and with faith, virtue. However, now we are not talking about clothes. The spirit had no particular purpose in describing the wife's golden robes. If Isaiah denounces women who adorn themselves, and luxury is condemned everywhere, then how would He praise the adornment of a wife? “Hear, O Daughter, and see, and incline Your ear, and forget Your people and Your father’s house! And the King will desire Your beauty, for He is Your Lord, and you will worship Him” (Ps. 44:11, 12). Another translator (unknown translator, see Orig. Ex.) says: “so that he desires. Because he is your Lord." Another (Symmachus): “because He Himself is your Lord.” "And they will worship Him." Another (Symmachus): “and worship Him.” “And the daughter of Tyre with gifts: and the rich of the people shall pray before Thy face” (Ps. 44:13). Another (Symmachus): “The sovereign daughter will bring gifts. And the rich of the people will pray before Your face.” 11. Do you see that here there is nothing sensual, nothing bodily, but everything is spiritual? Indeed, how is it that the bride is also the daughter of the same person? How can a daughter also be a bride? This does not happen in carnal affairs, but this and that; but with God both happen together. He Himself gave birth to the Church through baptism and He Himself made her His bride. “Hear, Daughter, and see.” He gave her two blessings: teaching in words and vision in miracles and faith; Moreover, he had already given her one, and promised her the other. Listen, he says, to My words, look at My miracles and works, and listen to my admonitions. What commandment does He give her first of all? "Forget your people and your father's house." Since He chose her from among the pagans, he first of all commands her to reject this kinship, to forget about it, to tear it out of her soul, not only to flee from it, but not to remember it. "Forget your people and your father's house." With the words: “people” and “house” the prophet expresses everything that is happening there, both life and teaching. “And the King will desire Your beauty.” You see that this is not about physical beauty. If you do this, he says, then you will be beautiful, then the King will love your beauty. But physical beauty does not produce this. And among the unbelievers we see physical beauty, and among the pagans there are beautiful women. So that you are convinced that this is not about physical beauty, he says that it consists in obedience to Him; and obedience does not constitute physical beauty, but spiritual beauty. If you do this, he says, then you will be beautiful, then you will be dear to the Groom. “For He is Thy Lord.” One and the same is the Father, the Bridegroom, and the Lord. Having commanded to leave his fathers, to forget his people, to reject kinship, He proves that these commandments are very fair, that there is great consistency in His speech, that this is how it should be. In fact, if He is your Father, and He is your Bridegroom, and He is your Lord, then justice requires you to leave all others and cleave to Him. He did not say: for he is your Father, but: “for he is your Lord,” in order to especially attract her, because the Lord, Master and Father was pleased to be her Bridegroom. And this already proves His great providence and love for mankind, that He was pleased to be her Lord, that He chose for Himself the one who was a slave of demons and was under the yoke of error, and made her not only His servant, but his daughter and bride, “Forget Your people and Your father’s house,” because you are not going to someone else, but to the One who created you, Who is closer to all those to you, who cares and cares for you; He is your Lord and Father; He has given you everything. “And you will worship Him. And the daughter of Tyre with gifts." What is the connection of speech here? Excellent. The strongest conviction is offered here. Come, he says, for His power is great, and all will obey Him. Not to mention the entire universe, the prophet points to a neighboring city, which was then given over to wickedness, was a stronghold of the devil and was very famous for its wealth; from the part it hints at the whole. It even seems to me that he called all wickedness and debauchery that way. Scripture usually expresses the morals of people by the names of cities, such as: “Hear the word of the Lord, princes of Sodom; Hearken unto the law of our God, O people of Gomorrah” (Isa. 1:10). This is said to the Jews, but since they committed the works of Sodom, they are called Sodomites. And is it surprising that it calls them such a fatherland when it gives them the same fathers, for example, when it says: “Your father is an Amorite, and your mother a Hittite” (Ezek. 16:3). And the reproach does not stop there, but even reduces the speech to beasts - as, for example, in the new testament it is said: “brood of vipers” (Luke 3:7), and in the old: “they hatch the eggs of serpents and weave cobwebs” (Is. 59:5), and again: “are you not like the sons of the Ethiopians to Me” (Amos 9:7)? So He called those who live wickedly and depravedly here Tyrians. But, he says, I will overcome them and subjugate them to Myself, and subdue them in such a way that they will worship, and not just worship, but also bring gifts and firstfruits, which constitutes the highest type of service and is a sign of perfect submission. “The rich of the people will pray before Your face.” What does it mean to “beg”? They will honor and glorify those who are now great and lofty. This is what happens in the Church: those who live virtuously are revered and respected by everyone. even those who abound in wealth and nobility, because virtue is above all wealth. 12. And you see how the Church is revered by everyone. The prophet said well: “Your face”, i.e. to your glory, to your beauty, to your splendor. Since he mentioned the face, clothes and beauty, so that any of the rude people would not imagine something sensual, he further says: “all the glory of the King’s Daughter is within Her; she is dressed with golden fringes, adorned” (Ps. 44:14). Penetrate, he says, into her heart, know the beauty of her soul; I tell you about them; Although I mention clothes, beauty, gold, fringes, jewelry and other similar things, the speech is about the heart, the teaching is about the soul, the word is about virtue, about inner glory. Then, when he has already enlightened the rude listener with the spoken words, he again boldly turns his speech to sensual images. “She is dressed in gold fringe, adorned.” Another translator (unknown translator, see Orig. Ex.) says: “dotted with golden fringes.” By the name of gold the prophet again means virtue. So Paul says: “If anyone builds on this foundation with gold, silver, precious stones, wood, hay, straw” (1 Cor. 3:12), denoting virtue and vice by the names of these substances. So that you do not imagine what is inside like this, he does not allow you to dwell on appearance, but directs your thought inside. Just as a body clothed with gold is beautiful, so is a soul clothed with virtue. “The virgins will be brought after Her to the King, Her neighbors will be brought to You” (Ps. 44:15). Another (unknown, See Orig. Copy): “will follow.” Third (unknown, See Orig. Copy): “they will be lifted up.” “They will be welcomed with joy and joy, they will be brought into the palace of the King” (Ps. 44:16). Do you see the decorated clothes, do you see the golden vestment - the color of virginity? This is the clothing of the Church. And look with what precision the prophet speaks. Since the beautiful flower of virginity did not bloom immediately, after the founding of the Church, but after some time, he speaks about this after other things, when he said that she forgot the people and the house of her father, was adorned with inner beauty, and shone with kindness. That is why he says: “Her neighbors will be brought to You.” Those. close, not only in place, but also in their way of life and teaching, who agree with her, which cannot be called heretical virgins, because they are not close to this queen. “Let’s eat with joy and joy.” See how the apostolic teaching shines here too, and the apostolic saying is revealed in the prophet. Which one exactly? “But such (those who marry) will have tribulations according to the flesh” (1 Cor. 7:28). As these have sorrow, so those have joy and joy. A married woman must take care of children, and her husband, and the house, and servants, and relatives, and fathers-in-law, and sons-in-law, and grandchildren, about having many children and having no children (however, now is not the time to describe the many worries of married life); and the virgin, having been crucified (for the flesh), having renounced the present, having risen above the worries of this life, having withdrawn from the excitement (of the world) and looking at heaven every day, enjoys the joy of the Spirit and tastes joy. However, the prophet speaks not only about the present, but also about the future, when the virgins with clean and bright lamps will come out to meet the Bridegroom (Matthew 25:7). Here he calls the Tsar's dwelling place the Tsar's church and the palace (elephant) the bridal chamber. “In place of Your fathers were Your sons: You will make them princes throughout all the earth” (Ps. 44:17). Another (Aquila): “You will have your sons.” Since he mentioned above about the people and fathers, saying: “Forget your people and your father’s house,” then wanting to show that she would enjoy great prosperity even in this state, he added these words. The barren woman becomes the mother of countless children. Although you, he says, are torn away from your parents, you will have hosts of children, so glorious, bright and famous that they will fill the entire universe. 13. It seems to me that he is talking here about the apostles who were teachers in the Church. Further, describing their strength, power and glory, he adds: “You will make them princes throughout the whole earth.” Do these words need to be explained? I don't think; there is no need to say about the sun that it is bright, but what is said is clearer than the sun. Truly, the apostles went around the entire universe and became rulers above all princes and stronger than kings. Kings rule during life, but after death they lose power; and after death they dominate even more. The laws of kings are valid within their limits; and the commandments of the fishermen spread throughout the universe. The Roman king cannot prescribe laws to the Persians and the Persian to the Romans; and these Palestinians gave laws to the Persians, and the Romans, and the Thracians, and the Scythians, and the Indians, and the Moors, and the whole universe. Their laws are valid not only during their life, but also after death; and those who accepted them would sooner decide to give their souls than to deviate from these laws. “I will remember Your name to generation and generation, therefore the nations will praise You forever and ever” (Ps. 44:18). Another translator says (Aquila, Symmachus and Theodotion): “I will remember your name in every kind: therefore the nations will praise you constantly.” Third (unknown translator, see Orig. Ex.): “for this the nations will confess to you.” The Prophet explained the greatness of the power of the Church by the space of the earth, the vastness of the universe, and the multitude of peoples who submitted to it. Now he explains the dignity of the Church from the other side, precisely by the fact that it will spread not only throughout the entire universe, but throughout all centuries. Immortal, he says, your memory will be, inscribed in our books, inscribed in the social order, inscribed in the commandments. Look how he prophesies about the duration of his own prophecy - because he expressed this thought with the words: “I will remember Your name to generation and generation.” Although I die, he says, even after death I will sing your praises; my body will be destroyed, but the scriptures will remain, and the law will be eternal. “Therefore the nations will praise You.” What the prophet began is what he ended with, i.e. Christ. "Therefore". What? The fact that You have accomplished such great deeds, installed such rulers, curbed evil, planted virtue, betrothed our nature to yourself, delivered such ineffable blessings - “therefore” the whole universe will offer You a song of praise not in a short time, not ten, twenty, or a hundred years, and not in any part of the universe, but the earth and the sea, inhabited and uninhabited countries in all ages will sing, sending thanks for the gifts benefits. Let us also give thanks for all this to the philanthropic Christ, through whom and with whom to the Father, with the Holy Spirit, be glory now and ever, and unto the ages of ages. Amen. The psalms in the text are translated by P. Yungerov - Editorial office of the ABC of Faith Another translator (Aquila) says: to the winner about the lilies of the sons of Korah. In Hebrew, instead of the word: about lilies, it is said: al sosanim. Reason's song to the beloved (Theodotion). Another (Aquila): “who knows the song of friendship.” Third (Theodotion): to the beloved. In Hebrew it says: idophoth. And seventy interpreters: “To the end. About having to change. To the sons of Korah. Into learning. Song of the Beloved." Another (unknown translator, see Orig. Ex.): “extracted.” Third (Symmachus): “My heart was moved by a good word.” there is no Russian translation of this word You might be interested in: