Беседа 22 на псалом 111 71

Ps.111:1. Blessed is the man who fears the Lord; he loves His commandments greatly. The connection of this Psalm with the previous one. – The insufficiency of the fear of God alone for salvation and the need, at the same time, for diligent fulfillment of the divine commandments. – Sincere love for God makes it easy to fulfill His commandments: virtue contains its own reward. “There is nothing on earth stronger than virtue; it leads to true wealth. “And his righteousness endures forever” (Ps. 112:3): the great power of mercy. – Joy is often sent to the righteous here, during severe sorrows and dangers, and certainly awaits them after leaving here; this is the greatest proof of our resurrection. – “He will arrange his affairs in judgment” (Ps. 112:5). The steadfastness of the righteous and the inaccessibility of his fear due to help from above and peace of conscience. - The glory of the merciful righteous and the vain anger of the sinner. 1. It seems to me that the beginning of this psalm is in direct connection with the end of the previous one and forms with it, as it were, one inextricable whole. There the prophet said: “The beginning of wisdom is the fear of the Lord” (Ps. 110:10), and here; “blessed is the man who fears the Lord”; in other words, but with the same thoughts, he teaches the fear of God. There he called such a person wise, and here he called him blessed. Indeed, this is true bliss, and everything else is vanity, shadow, insignificance, whether you point to wealth, power, physical beauty, abundance of wealth. All this is like falling leaves, passing shadows, fleeting dreams. And the fear of God constitutes true bliss. Further, since demons also fear the Lord and tremble, so that you do not think that this alone is enough for salvation, he here acts in the same way as he did above. Just as there, having said: “the beginning of wisdom is the fear of the Lord,” he added: “the mind is good in all who are guided by it,” connecting with teaching and corresponding life, so here, having spoken about fear, he speaks not only about the fear that comes from the consciousness of the greatness of God, which demons also have, but adds: “He loves His commandments very much.” With these words, he demands a strict life, good behavior, and a wise soul. He did not say: “He will fulfill His commandments,” but: “He loves everything,” demanding something else, more. What exactly? To fulfill them with zeal, to have great love for them, to unacceptably follow their instructions, to love them not for the reward promised for fulfilling them, but for the One who established them, to indulge in virtue with pleasure, not out of fear of Gehenna, not out of fear of punishment, not for the promise of the kingdom, but for the One who gave these commandments. And in another place, expressing the pleasure he receives from the commandments of God, he says: “How sweet are Your words to my throat! Sweeter than honey to my lips” (Ps. 119:103). The Apostle Paul demands the same, albeit covertly, when he says: “Just as you presented your members as slaves to uncleanness and lawlessness, to do lawless works, so now present your members as slaves to righteousness, to do holy works” (Rom. 6:19). With what zeal, with what readiness you indulged in vice, although it does not bring any reward, but on the contrary, punishment and torment - with the same zeal, indulge in virtue. However, he says the proposed measure is still moderate. Wanting to express this, he says: “I speak from human reasoning because of the weakness of your flesh” (Rom. 6:19), suggesting that we must show no less zeal for virtue than we showed for vice. The meaning of his words is as follows: if people do not show the same virtue, then what justification or forgiveness can they have if they do not have the same zeal for it (as they had for vice)? That is why the prophet says: “He loves His commandments very much.” He who fears the Lord as he should, accepts His commandments with great zeal. Love for the legislator makes the law pleasant, even if it apparently contains some difficulty. Let no one condemn me if I use a certain comparison, because Paul also used it when he said: “Just as you presented your members as slaves to uncleanness and lawlessness, to do wicked works, so now present your members as slaves to righteousness, to do holy works.” Thus, a man in love with a harlot, even if he was insulted, reviled, beaten, dishonored, even if he was expelled from his fatherland and deprived of his father’s inheritance and favor, even if he suffered something else most terrible, endures all this with pleasure for his shameful love. If all this is accepted with pleasure, then all the more should not the commandments of God, saving and glorious, giving us high wisdom and making our souls better, be accepted with great pleasure and not find anything difficult in them? The difficulty comes not from the nature of the commandments, but from the laziness of many. If anyone begins to take them with diligence, he will find them easy and easy to do. That is why Christ said: “My yoke is easy and My burden is light” (Matthew 11:30). And in order for you to be convinced that this is really so, that laziness makes the easy things difficult for many, and diligence and the difficult things easy, an example of this is the Jews, who, feeding on manna, grumbled and wished for death; Paul, tormented by hunger, rejoiced and admired. They said: “Now our soul is languishing; there is nothing but manna in our eyes: are there no tombs in Egypt, because you brought us to die in the desert? (Numbers 11:6; Exodus 14:11). And Paul said: “Now I rejoice in my sufferings for you, and I fill up in my flesh what is lacking in the tribulations of Christ for His Body” (Col. 1:24). In what suffering? In hunger, thirst, nakedness and everything else. “He loves His commandments very much.” How can this be? If we sincerely fear and love God, if we understand the essence of virtue itself. In fact, virtue, before all other rewards, contains a reward within itself. So, when you do not commit adultery and do not kill, then imagine what pleasure you receive, without experiencing reproaches of conscience, without being ashamed of your family, looking at everyone with bright eyes. This is not the case with an adulterer; he fears and trembles at everyone, and looks at the shadows themselves with suspicion. 2. The self-seeking person and the envious person experience the same thing. And whoever is free from these passions experiences the opposite. “His seed will be mighty in the earth, the generation of the upright will be blessed” (Ps. 112:2). Scripture often calls “seed” not children by natural birth, but children by fellowship in virtue. So Paul, explaining the words: “And I will give you and your descendants after you the land” (Gen. 17:8), says: “For not all are Israelites who are from Israel; and not all the children of Abraham who are of his seed, but it is said, “Your seed will be called Isaac” (Rom. 9:6, 7); and again: “in you all nations will be blessed” (Gal.3:8). And that what is being said here is not about the Jews is shown by the fact itself. How could those who were themselves under a curse become the makers of blessings for others? This speaks of the Church, which through fellowship in faith became the seed of Abraham. Such are the virtuous people and the children of people who fear God. “His seed will be mighty in the earth.” Why did he say: “on earth”? In order to show that it is such even before leaving here and before tasting the blessings there. Virtue, as I said above, contains a reward in itself before other rewards. And that a virtuous person really has a strong seed and is himself stronger than everyone else, this was testified by the apostles and the prophets proved. And the Lord, referring to such people, says: “Everyone who hears these words of Mine and does them, I will liken him to a wise man, who built his house on the rock; and the rain fell, and the floods came, and the winds blew and beat against that house, and it did not fall, because it was founded on rock” (Matthew 7:24, 25). How many popular indignations, how many angry actions of rulers, how many swords, how many spears, how many arrows, how many furnaces, how many animal teeth, how many abysses, how many seas, how many intrigues, how many slander, how many intrigues were directed against the apostles? And yet nothing harmed them, but they remained above everything, rushed out of reach of the arrows of attackers, and turned the enemies themselves into their ranks. Truly, there is nothing stronger than virtue: it is harder than stone, stronger than adamant. On the contrary, there is nothing more insignificant and powerless than vice, even if it were surrounded by countless wealth, even if it had great external power. If such is the power of the virtuous on earth, then imagine what power they will have in heaven. “The generation of the upright will be blessed.” Do you see how this race shines and has many heralds who glorify it and are amazed at it, and not simple people, but wise ones? Of the people who creep on the earth, none can understand him, but those who have an uncorrupted mind will especially praise, be surprised and extol him. Imagine how great this acquisition is, which is not deprived of praise either from the angels, or from the apostles, or from great and wondrous people. If such are those who praise this race, then think and judge what it itself should be like. “Glory and wealth are in his house, and his righteousness endures forever” (Ps. 112:3). From the sensual, the prophet again moves on to the spiritual, because Scripture often calls good deeds wealth, for example, when it says: “so that they may do good and become rich in good deeds” (1 Tim. 6:18). This is true wealth; and everything else only bears the name of wealth, but in reality it is not that. However, if anyone understands material wealth here, he will not deviate from the meaning of the speech. Who was richer in property than the apostles, to whom everything flowed as if from sources? “All who owned lands or houses, selling them, brought the price of what was sold and laid them at the feet of the apostles” (Acts 4:34, 35). Do you see the abundance of wealth? They owned everyone's property without taking care of it, and were stewards of it much more than the owners themselves. The owners renounced ownership and brought their property to the apostles, taking upon themselves the sale of it and the acquisition of money, and leaving their disposal to the power of the apostles. That is why Paul says: “We are poor, but we make many rich” (2 Cor. 6:10). And the surprising thing is that, being in the midst of such wealth, they remained above wealth, because the abundance of wealth did not take possession of them. This is especially wealth, so as not to need wealth. “Glory and wealth are in his house.” No further explanation is required here. They had glory from God, and it followed them, according to the divine word: “Seek first the kingdom of God and His righteousness, and all these things will be added to you” (Matthew 6:33). Who is more glorious than them? They were received as angels of God, property was brought and laid at their feet; they were even more famous than those who wore the diadem. What king walked with such glory with which Paul amazed everyone, preaching everywhere, loosening the bonds of death, driving away diseases, putting demons to flight, and even doing such things through his clothes? He made the earth heaven and guided everyone to virtue. 3. If this happens on earth, imagine what glory the virtuous will receive in heaven. What does it mean: “in his house”? That means: with him. External wealth is not with the one who owns it, because it is not safe, but in the hands of slanderers, flatterers, rulers, servants; That’s why the one who owns it scatters it everywhere, not hoping to completely keep it at home; That's why guards and guardians are assigned to it, although this doesn't help at all, since it can run away anyway. “And his righteousness endureth for ever.” Another translator (unknown translator, see Orig. Ex.) says: “and his mercy endures forever” (έλεημοσύνη). Here the prophet speaks either about virtue in general, or about virtue opposite to injustice, or, as expressed by another translator, he means philanthropy and mercy. Indeed, such is the power of mercy: it is immortal, incorruptible and can never perish. All human deeds are destroyed, but the fruit of mercy always remains unfading, not subject to any change in circumstances. Although a person’s body will be destroyed, mercy will not perish along with life, but will go to prepare for him the mansions of which Christ says: “in My Father’s house are many mansions” (John 14:2). Thus, it surpasses everything human with its constancy and immutability, which nothing worldly has. Can you point out beauty? It withers from illness and is destroyed by old age. Will you point to power? It changes frequently. Or for wealth, or something else, glorious and famous in real life? It either leaves people during life, or after death leaves them naked and having nothing. This is not the fruit of mercy: it is not destroyed by time, not destroyed by death, but then it becomes especially safe when it reaches this serene haven. “A light has shone in darkness for the upright: he is merciful and generous and righteous” (Ps. 112:4). Describing the bliss of a person who fears God, the prophet speaks of what happens to him in his present life, i.e. that his acquisitions are immortal, that he will be awarded glory, will be above everyone else, will see others like him in virtue who have become his children, invincible, and will enjoy great security amid difficult circumstances. This is what the words mean: “the light of the upright has shone in the darkness.” For such people, for those who walk righteously, light will shine in the midst of darkness. What does it mean: “in the dark”? Even if, he says, they were in sorrow, difficulty, temptation and danger - this is what he calls darkness - the Lord will soon send them great joy. Explaining this, Paul also says: “For we do not want to leave you, brethren, ignorant of our tribulation that happened to us in Asia, because we were burdened beyond measure and beyond our strength, so that we did not hope to survive.” Can you see the darkness? “But we had within ourselves the sentence of death, so that we could not rely on ourselves, but on God, who raises the dead, who delivered us from such a near death, and is delivering us, and in whom we hope to deliver us again” (2 Cor. 1:8-10). Do you see how the light has shone? You can also see it in the three youths. They expected to be burned, but they enjoyed the purest dew. The same thing happened with Daniel and other prophets. However, if anyone wants to take these words in a different, figurative sense, he will see their fulfillment throughout the entire universe. When darkness covered the land and the sea and error spread everywhere, then the Sun of righteousness shone down. Since the people of that time, having left heaven, sought God on earth, He shone forth from there to them, descending upon the weak in order to lift them to infinite heights. "He is merciful and generous and righteous." Having said that the truth of a virtuous person remains, and thus giving him consolation, but knowing that many of the people who are merciful and live righteously meet the opposite here, he adds another consolation: “merciful, he speaks, and generous, and righteous,” offering here a double conviction. If God is “merciful” and often forgives sinners, then much less will He leave the righteous, after leaving here, uncrowned; if he does not reward them here, he will certainly reward them there. Then you add “righteous”; if He is “righteous,” which He really is, then He will reward everyone according to their deserts, even if He did not reward them here; this is especially the greatest proof of the resurrection. Indeed, if many of the virtuous people suffer countless disasters, and many of the vicious enjoy great peace, then where will everyone receive their due, if there is no resurrection, and another life, and judgment, and retribution? Further, having mentioned justice, and thereby frightening the listener, who has to give an account of his sins, the prophet immediately offers medicine and says: “a good man who gives generously will arrange his affairs in judgment, so that he will not be shaken forever” (Ps. 112:5-6). 4. Look how many rewards the prophet assigns to a merciful person, namely: that his fruit endures constantly, that he will be freed from temptations, that he will become like God - since God is also merciful - that he will receive forgiveness of his sins. This is what the words mean: “he will arrange his affairs in court,” i.e. will find protection, receive justification, and then will not be condemned, because alms will serve him as an excellent defense. Another translator (Symmachus) says: “arranging your affairs with the court” (οίχονομων τά πράγματα αύτού μετά χρίσεωζ). Those. he will enjoy great prosperity, will not experience any difficulty, as an excellent steward. On the contrary, a cruel, inhuman, unmerciful person is very unruly. Indeed, what could be worse than that when someone, in danger of his soul, saves his money but neglects his soul? That is why Christ praised that steward who, at the sight of danger, tore up the debtors’ receipts and ordered new ones to be written (Luke 16:6–8). Isn’t it crazy, in fact, that in case of danger for this life, sacrifice everything to get rid of the danger, and in case of danger of punishment in the future life, not use such stewardship? The Lord calls a merciful man a wise steward, who buys a lot for a little, heaven for money, a kingdom for clothes, future blessings for bread and a cup of cold water. Indeed, what can compare with such stewardship, when a person, giving perishable, fleeting and perishable goods, acquires future and unchangeable ones, and through this enjoys security in this life? That is why the prophet says: “settle his affairs in court,” or, as another translator says: “settle his affairs in court.” At what “court”? Either on the last day, or in general, all his affairs will be arranged well, he will not encounter any confusion in them, but everything will be in order with him. Everything will go consistently and in its own way, without any confusion or disorder, since mercy will make everything convenient for it. This is expressed more clearly by another translator with the words: “arranging his affairs with the court,” because a merciful man disposes of his property judiciously, while everyone else acts uselessly, undisciplinedly. “So it will never be shaken.” What can compare with such stewardship when a person finds a path that delivers him from unexpected circumstances, removes him from everyday worries, places him in a haven, so that he, being a man, does not experience anything human, or, although he experiences, does not hesitate? And it is amazing how, when faced with temptations that befall him, he does not waver or fall. Did not many of the merciful people hesitate? No. Although they became poor, reached extreme poverty and were exposed to misfortunes, they did not fall, representing the deeds they had accomplished and God’s favor towards them, having gained heavenly help, and having a strong and reliable anchor - a clear conscience. That is why the prophet did not say that they would not be exposed to danger, but: “they will not be shaken.” Likewise, Christ did not say about a man who built a building on a rock that he would not experience a storm, but even having been exposed to it, he would remain unshaken. What is surprising is that he is safe not from a lack of temptations, but even in the midst of frequent trials he always remains unshakable. It is truly impossible for a soul rich in mercy to ever become mired in the impurity of passions. “The righteous will be an everlasting memory” (Ps. 112:6). See how not only during life, but also after death, the righteous man teaches and instructs many. How can he experience anything evil during his life, when even after death he becomes a teacher of complacency for others? In order for the most unfaithful people to be convinced that its fruit remains immortal in heaven, the experience of this is imagined to be still here, while its body is buried and consigned to the earth, the memory of it is carried everywhere. Such is the power of virtue: it does not yield to time, does not fade with the passage of days. However, this is done to save vicious people. The righteous themselves do not need praise from people; and those who live wickedly have a need for praise from the righteous, so that, hearing the praise given to others, they become more zealous and someday abandon their vices. Where are those who build precious tombs and erect magnificent buildings? Let them listen to what makes memory eternal - not stone buildings, not fences and towers, but doing good deeds. This the prophet says for people who are extremely unbelieving and do not care about the future, in order to deviate them from the present and visible and direct them to the future; and on the other hand it shows that virtue, as I have often said, before other rewards, contains a reward in itself. “A bad report will not be afraid” (Ps. 112:7). Another translator (unknown translator, see Orig. Ex.) says: “bad news will not be afraid” (άγγελίαν κακήν). Just as he did not say above that a virtuous person will not be subject to temptation, but, having been exposed, will not be shaken, so here he did not say that he will not hear bad news, but, having heard it, will not be afraid. 5. How can he not be afraid? Even if he sees an approaching war, or an earthquake destroying cities, or robbers and robbers taking everything, or barbarians raiding, or a disease threatening death, or the wrath of a judge, or anything else, he is not afraid, because he has placed his wealth in a safe place in advance; and when death comes, he not only does not tremble, but hurries to quickly move to where his treasures are hidden. “For where your treasure is, there your heart will be also” (Matthew 6:21). If merchants, having sent home a large load of goods, rush every day to see their wealth, then all the more so does a person who has piled up all his treasures in heaven want to leave the present and strive for the future. Therefore, nothing can arouse fear in him. “His heart is ready to trust in the Lord, his heart is steadfast; it will not fear until it sees (the destruction of) its enemies” (Ps. 112:8). Another translator (Symmachus) says: “his heart is steadfast” (έδραία), expressing the same thing and explaining the word: ready. The meaning of these words is as follows: nothing shakes him or binds him to the present, but he is entirely directed toward God, abides in hope, is constantly affirmed in hope, and is not relaxed or entertained by anything present. The cares of life are such that they entertain the thoughts and distract the mind. So, it is necessary to repeat this Gospel saying again: “for where your treasure is, there will your heart be also.” “His heart is steadfast; it will not fear.” Do you see a man who built his house on a rock? Why should he be afraid, unburdened with anything, girded and not giving anyone any reason to attack? Why should one fear whom God is merciful and favors? Thus, he is safe on both sides, both from help from above and from peace from below; nothing can shake him, neither loss of property, nor insults, nor slander; there is nothing to harm the one who rushed from earth to heaven, to a country inaccessible to any malice and any intrigues. You know well that all intrigues come from money and for money, and all people’s concerns are directed towards it. “Until he sees (the death of) his enemies.” And who is his enemy, except evil spirits and the devil himself? “He has lavished: he has given to the poor; his righteousness endures forever; his power will exalt in glory” (Ps. 112:9). Since the prophet mentioned mercy, sociability and compassion, and meanwhile there are many degrees of mercy - one gives less, another more - let's see who he calls merciful: the one who gives out of abundance, or the one who gives everything that he has? Obviously the one who gives everything, who spares nothing. Paul also demands the same thing when he says: “Whoever sows generously will also reap generously” (2 Cor. 9:6). Notice what excellent expressions the prophet uses. He did not say: gave, or: divided, but: “wasted,” expressing both the generosity of the giver and likening his deed to sowing. Indeed, this is what sowers do - they squander what they have and give away what is visible in order to receive the future. This is better than amassing wealth; to squander in this way is much better than to collect. Possessions are wasted, but righteousness is gathered up; The impermanent is wasted, and the permanent is acquired. Farmers do the same; but they do not act surely, because the earth receives from them, but you put it in the hand of God, from where nothing can perish. So, when you look at beautiful gold and hesitate to give it away, then remember those who sow, remember those who lend, remember those who trade, who begin with costs and expenses, and, moreover, each of them entrusts his property to the unknown, because the waves, and the bowels of the earth, and the receipts of debtors - all this is incorrect. Those who gave loans often lost the capital itself; and whoever works for heaven is not afraid of anything like that, but can be confident in the integrity of both capital and interest, if only an increase that is much greater than capital itself can be called interest. Here capital is property, and increment is the kingdom of heaven. Do you see the advantage of this loan, which brings interest much more than capital? You will receive this in the future, and in the present you will enjoy complete peace of mind, you will not be subject to intrigues, you will cool the passions of slanderers and envious people, you will spend your whole life in peace, not exhausted by worries about the present, but inspired by the hope of the future. "His power will rise in glory." What people especially desire, he often makes visible, i.e. fame, fame, which the virtuous will inherit there and will receive here in great abundance, because no one is as famous and glorious as a merciful person. 6. If you want, imagine, on the one hand, people squandering their wealth on horse races and shows, and on the other, a merciful person, and you will see what the fruit of both is, how everyone constantly extols and marvels at the latter, considering him a common father and refuge, and the former, even if they are praised for one day, out of obscene and reckless enthusiasm, are then condemned as inhuman, cruel people, vain, as ministers of intemperance and slaves of wickedness. In meetings, when a discussion on this subject begins, the first will be reproached for costs and useless waste, and everyone, even the most shameless, criminal, cruel and inhuman, will praise the last and express surprise at him. Such is virtue: it receives praise even from those who do not follow it, while vice is disgusting and hateful even to those who indulge in it. That is why wasteful people are not praised even by those who benefit from them, harlots, charioteers, dancers, but on the contrary speak poorly of them; The merciful are praised and loved not only by the poor who receive from them, but also by everyone who does not benefit from their generosity. “The sinner sees (this) and once he becomes angry, he grinds his teeth and melts. The desire of the sinner will perish” (Ps. 111:10). Such is virtue: it is painful and unbearable for vice. Just as fire burns thorns, so love for mankind irritates inhuman and cruel people, because it serves as a reproof and reproach for their wickedness. Look how the sinner, melting away from anger, does not dare to utter a reproach and look directly at the bright face of virtue; he melts in his soul, expresses his annoyance with his teeth, but does not dare to utter a word, but only melts and is tormented. Such is the vice: even if he reached the scepter itself, even if he stood near those clothed in a diadem, he is the most contemptible and fearful of all; he is like a storm, confusion and a troubled sea, even though he was invested with immeasurable power. But virtue, on the contrary, even if it has fallen into extreme poverty, even if it has been imprisoned, is more glorious than kings, enjoys great tranquility, is in a quiet and serene haven, not only does not suffer anything from the vicious, but can silently take revenge on them and call for strict judgment on their wickedness. What could be more unfortunate than a person living viciously, who, in addition to being servile to property, is also offended by the merits of others, considers the glory of others to be his own punishment, calls judgment on himself, is tormented by his conscience, tormented in his soul, becomes an executioner for himself? Do you see the superior power of virtue? Do you see the powerlessness and pitiful state of vice? And not only does his misfortune lie in this, but also in many other things, as the prophet points out, continuing: “the desire of the sinner will perish.” What does it mean: “the desire of the sinner will perish”? This means: it is never constant. Since the objects of his desires are so impermanent and fleeting, then accordingly the desires themselves change, cease and have no root. If this is the state of the sinner here, then imagine what it will be like in the future century. Therefore, so that we do not suffer the same, let us avoid such a path, and choose the path of virtue, and we will constantly walk along this safe path, inaccessible to enemies, filled with joy and glory, leading us to heaven, bringing us the favor of God in everything, making us wise, containing such benefits that cannot be expressed in words, which may we all be worthy of the grace and love of our Lord Jesus Christ; To him be glory and power forever and ever. Amen. The psalms in the text are translated by P. Yungerov - Editorial office of the ABC of Faith You might be interested in: