Беседа 16 на псалом 47 57

Ps.47:1-3. Psalm of song. Son am Koreev. On the second (day) of the week. Great is the Lord and very glorious in the city of our God, in His holy, well-ordered mountain, the joy of all the earth. 58 Psalm 47 is a prophetic song to the Lord on behalf of the Jews who returned from Babylonian captivity. In what sense is the city called here “God’s” and the mountain “holy”? “Good is at the root of the joy” of the whole earth. - Speaking about the Zion Mountains, why does the prophet mention the north with the words: “northern sides” - What does it mean: “We, O God, have received Your mercy” (Ps. 47:10)? – The glory of God’s wondrous deeds performed for the sake of divine “truth”; a call to joy, exploration and eternal remembrance of God and His unceasing providence. 1. And here the prophet depicts the cessation of wars and deliverance from strife. The Jews, having returned from the land of Babylon, having been delivered from a long captivity, having again received their fatherly land and having avoided many wars, in gratitude for all these blessings, sing their song to the Author and say: “Great is the Lord and very glorious.” “Great,” but how great the prophet does not say, because no one knows, which is why he adds: “and very glorious.” There is no limit to His greatness. The meaning of these words is as follows: we must glorify and magnify Him alone, and, moreover, above all measure, glorify both for the boundless and incomprehensible greatness of His being, and for His extraordinary benefits to us. He both wanted and had the power to do what he wanted. “In the city of our God, on His holy mountain.” What are you saying? Here do you find His glory, great and praiseworthy, in this city and in this mountain? No, that’s not what I’m saying, the prophet answers, but that we knew Him before others. Or he expresses this with the words: “in the city of our God,” or he wants to show that the glory and greatness of God appeared in it through the miracles that happened here, when he suddenly exalted those who were captive, scattered, humiliated, kept in the country of enemies, as if in a tomb, so that they overcame their oppressors, achieved their former well-being and inherited the fatherland in its ancient form. Although His greatness, he says, is proclaimed by visible creatures, but since many people have been unreasonable since ancient times, He instills knowledge of Himself both through enemies and victory, often erecting wonderful trophies, changing circumstances for the better and performing such miracles beyond all aspiration and hope. And the prophet of God calls this city not in the sense that other cities are deprived of Providence, but, expressing that the Jews had some advantage over others in knowing Him. While other cities could be called God's only in relation to creation, this one was so both because of its special closeness to God, and because all the miracles were performed here. So then this city was called the city of God; and now we are all called God's. “Those who are Christ’s,” says the apostle, have crucified the flesh with its passions and lusts” (Gal.5:24) Do you see the power of virtue? And the mountain was called God’s because God was served on it. “Well-organized (in the Slavic text - “noble-rooted”), joy and the whole earth.” These words are very unclear; so you need to be careful. Those who read them superficially come into great bewilderment, but those who delve into them thoroughly will see the consistency and precise connection of thoughts. The meaning of these words is as follows: “great is the Lord and very glorious in the city of our God, in His holy, well-ordered mountain, the joy of all the earth,” i.e. rooting well, establishing well, strengthening it well for the joy and gladness of the whole universe. Another translator expressed the same thing, saying: “by the predestined enlightenment of the whole earth,” i.e. made him the enlightenment and joy of the entire universe. From here is the source of piety, the roots and beginnings of the knowledge of God. So, the Lord rooted him and firmly established him for the adornment of the entire universe, for the joy and gladness of the entire earth. Jerusalem was then the school of the earth, and those who wanted to receive joy, beautified and enlightened here, learned what they needed. That is why the prophet, expressing this, did not say: rooting, but: “noble-rooted.” However, if you want to accept these words in a figurative sense, then you will see their truth in deeds. Indeed, from there came consolation for the entire universe, from there joy and gladness, from there the sources of wisdom, there Christ was crucified, from there the apostles came: “from Zion will come the law and the word of the Lord from Jerusalem” (Mic. 4:2). And this joy has immortal roots. “Mountains of Zion, northern sides, city of the Great King!” . Another translator (unknown translator, see Orig. Ex.) says: “mountains of Zion, thighs of the north.” In Hebrew: “Mount Zion, in the northern country” (ar Zion yerkhei safun). Why, tell me, does the prophet now mention the north and describe the location to us? Because from here wars were often raised against the Jews, from the invasion of barbarians, and the prophets often talk about this, calling the war northern and describing “a boiling cauldron blown by the wind, and its face from the north” (Jer. 1:13). To the north, in relation to Palestine, lies the country of the Persians. Surprised by what had happened, the prophet added this, wanting to express: You made Palestine invincible from the side from which it constantly suffered attacks. As if someone said about the body: you made the weakest part of it the strongest, so the prophet expresses the same thought: where are the cries and tears, where are the causes of disasters - those parts are filled with pleasure and prosperity; from where are the threats, horrors and dangers - from there is joy and joy, and no one is anymore afraid of that northern country of the world, no one is afraid, no one has suspicions, but everyone rejoices, because You have rooted it in joy. “God is in his habitations when he protects him” (Ps. 47:4). Another translator (unknown translator, see Orig. Ex.) says: “recognized.” Third (Symmachus): “God in his royal palaces will be known in the fortress.” Fourth (unknown translator, see Orig. Ex.): “God is known in his troubles to deliver him.” 2. The prophet proclaims the dignity, glory, crown of this city with the words: “city of the Great King.” Then, showing why it is “the city of the Great King,” he adds: “God knows in his dwellings, when he protects him,” Who shows great providence for him, saves him from all sides, takes care of him not only in the aggregate, but also provides for each of his houses. He is known to us even without this, but He showed His power to His enemies in this way. So, when crowds of barbarians attacked Hezekiah and surrounded the entire city, as if with a net, they retreated from it, leaving behind many dead (2 Kings 19). Many other enemies approached him and left in dishonor. All this, says the prophet, was accomplished by the providence of God and made this city glorious, and it became great, not because it was glorious, but because it became famous in this way. “For behold, the kings of the earth are gathered together, they are gathered together” (Ps. 47:5). Another translator (Symmachus) says: “here are the kings united in formation.” “Seeing this, they were surprised, embarrassed, and hesitated. Trembling seized them: there (they were overcome by) pains as if they were giving birth” (Ps. 47:6-7). "With a stormy wind." Another (Symmachus): “by a strong wind.” Third (Aquila): “burning wind.” “You will destroy the ships of the Farsies” (Ps. 47:8). Another (Symmachus): “destroy.” In Hebrew it says: "Tarshish." He describes here a difficult war that arose on all sides, and therefore a most glorious victory. Having said that the Lord protects this city and shows great providence for it, now explains how He defended it. When, he says, numerous nations attacked him—he means them by many “kings”—and not just attacked, but “gathered, came together,” then such things happened that they themselves, surprised at the miracles, retreated. The war took such a turn that they themselves, having come to amazement and fear, scattered and turned back with great frustration, afraid of many of the few, gathered together of the uncollected, and were in a position no better than a wife giving birth. From this it is clear that the war did not take place according to the order of man, but God was the director of the struggle, not only confusing the thoughts of the enemies, but also shaking their hearts, plunging them into birth pain and producing inexpressible fear in them. And the same thing happened, as if a large fleet had gathered, and a stormy wind arose and destroyed all the ships, sank the ships, and suddenly brought everything into great confusion. With this example, it seems to me, the prophet expresses the ease of victory and the extremeness of confusion. And those who owned the fleet and came from a distant and foreign country all perished from the wrath of God, as if from a stormy wind. Therefore, he also designated the place from which they came, adding: “Pharsian.” The same thing is expressed in Hebrew by this word, which we cited for you in reading the text. Thus, either this can be understood, or what I said before. i.e.: just as a stormy wind, rising, often crushed the Persian ships, so God scattered these crowds. “As we have heard, so we have seen in the city of the Lord of hosts, in the city of our God: God founded it forever” (Ps. 47:9). Do you see how he explains the above expression: improving? He did not say: well-rooted, but: well-rooted, i.e. constantly providing, constantly caring, constantly protecting. Having said what happened in his time, he turns to ancient events and shows that the former agrees with the latter. What, he says, we heard in words, we saw in deeds, i.e. victories, trophies, God's providence, wondrous miracles. The Lord never stopped doing them. It is characteristic of him to both deliver from dangers and lead to the knowledge of God. It was not in vain that the prophet recalled what had happened over a long time. It was necessary to teach both ancient events and new deeds, so that the crudest of listeners would learn from the present to believe in what had happened long ago, receive a double benefit, and thus hearing would replace their sight. “We have received, O God, Thy mercy among Thy people” (Ps. 47:10). Another translator (Symmachus) says: “We have recognized, O God, your mercy among your people” (eicásamen). In Hebrew: “they confessed in your church (ihalah demmina).” “As is Your name, O God, so is Your praise, to the ends of the earth: Your right hand is full of righteousness” (Ps. 47:11). 3. Having said: “As we have heard, so have we seen,” the prophet goes on to say what he heard and what he saw. What did he hear and what did he see? That the grace of God makes the city strong and unshakable; she is his foundation and strength; it makes it impregnable, not human help and assistance, not the force of arms, not towers and walls, but what? God protects him. The Jews especially needed to be taught this, which is why the prophet often instills this in them. “We have received, O God, Thy mercy among Thy people.” What does it mean: “perceived”? They hoped, they expected, and they came to know Your love for mankind. Having said that the Lord rooted the city, founded it and fenced it, and wanting to show that this care is not according to the merit of those who receive it, but according to the goodness of the Giver, and at the same time wanting to humble their pride, he seems to say this: all these are works of Your mercy, Your glory, Your goodness. Therefore, he adds: “As is Your name, O God, so is Your praise, to the ends of the earth: Your right hand is full of righteousness.” “Praise be to You,” he says, doing things so great and wondrous, so high and glorious. You provide care not according to the measure and dignity of those receiving benefits, but according to Your greatness. "Praise", i.e. the good news of the works made them known. Although they took place in Palestine, due to their greatness and importance, they reached the final limits of the universe, and those living far away recognized everything. Thus, the harlot of Jericho knew more precisely about what happened in Egypt than those present at the time (Joshua 2:10); what happened in Palestine was told by those who lived in the Persian country; Those who lived at the extreme ends of the earth knew about what was happening in Persia itself. For this purpose, the king sent messages throughout the universe, announcing what had happened in the cave of Babylon (Dan.3:98). Therefore, the prophet, having said: “Praise be to You, to the ends of the earth,” added: Your right hand is full of righteousness. As he usually does, ascending from what happens among people to what is characteristic of the being of God, so he does in the present place: not because one can understand in God anything waxing or waning - let it not be - but because the word and human language are weak, and therefore it is necessary to connect with the word a thought that is proper to God. So, speaking here about the attributes of the nature of God, he expresses what is essentially characteristic of God. What is it? “Your right hand is full of righteousness,” he says; show that what happened was a consequence not of the dignity of those benefited, but of the essential property of God, because His very being rejoices in truth and is consoled by love for mankind. This is His business, His custom; that is why they received such benefits. Just as it is the nature of fire to warm and the sun to shine, so it is the nature of God to do good, and not even so, but much more. Therefore, the prophet says: “Your right hand is full of righteousness,” expressing the generosity characteristic of the being of God. “Let Mount Zion rejoice, and let the daughters of Judah rejoice, and for the sake of Thy judgments, O Lord!” (Ps. 47:12). Another translator (unknown translator, see Orig. Ex.) says: “about your judgments.” "Circle around Zion and encircle it." Another (unknown translator, see Orig. Ex.): “and surround.” “Proclaim in His towers” ​​(Ps. 47:13) Another (Symmachus): “Number his pillars.” Third (unknown, see Orig. Ex.): “praise.” “Turn your heart and strengthen it.” Another (Symmachus): “into the fence.” Third (Aquila): “welfare.” “And look at the house and his.” Another (Symmachus): “measure his royal palaces.” “To proclaim to another generation” (Ps. 47:14). Another (Symmachus): “to the next generation.” “For this is our God forever and ever. He will protect us forever” (Ps. 47:15). We do not need to explain why the prophet commands all this - to go around the city, count the pillars, pay attention to the buildings, consider its beauty, determine its fences and walls, measure the houses and palaces; his words are clear in themselves. Having said this, he immediately added the reason. Which one? "To proclaim to another generation". The meaning of his words is as follows: be filled with pleasure, rejoice, rejoice, but not simply and as it happens, but after carefully studying the fortress of the city. When it became ruins, it was destroyed to the ground, and its very place almost disappeared, so that our ancestors already despaired of fixing it and said: “our bones are dried up, we are dying, we are perishing, we are all perishing” (Ezek. 37:11; Num. 17:12), and they did not hope to return it, then they received it again, and, moreover, not the same as they left, but much better, more beautiful, more glorious, greater, the richest, the strongest, the most extensive in buildings, and in trade, and in strength, and in the abundance of wealth. “Glory,” says the prophet, “this last church will be greater than the first” (Hag. 2:9). So, he exhorts the people and, as it were, says to them: this very city, which was in a desperate situation, without hope, and turned into ruins, how did it again achieve a most brilliant state? Look at all this, at its buildings, splendor, beauty, and having learned from here the power of God, how God exalted it from a desperate state, tell your descendants about the power of God, about His constant providence, that He always cares for us, protects, and shepherds us. Such stories will serve for posterity as a subject of great wisdom, a lesson in the most zealous knowledge of God and an incentive to virtue. For this reason, the prophet commands them to go around the city, so that they can be experienced teachers of their descendants. 4. So we, always and constantly contemplating it, will have in mind our city of Jerusalem, we will constantly imagine the beauty of this city, which is the capital of the King of Ages, in which dwell the spirits of the righteous, the host of patriarchs, apostles and all saints, where everything is permanent, and not transitory, where the beauty is incorruptible and unprecedented, constituting the heritage only of those who have completely forgotten about the perishable and temporary cares of life, i.e. about wealth, luxury and the destructive pleasures of the devil. Let us advance every day in brotherly love and friendliness towards those in need, in love for our neighbors and heartfelt forgiveness for those who offend us, so that in this way, having led our lives well and pleasing to God, we can become heirs of the kingdom of heaven in Christ our Lord, to whom be glory and dominion, with the Father and the Holy Spirit, 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 says (Aquila): “good growth, the joy of the whole earth.” Third (Symmachus): “from the beginning predestined by the enlightenment of the whole earth.” You might be interested in: