Беседа 28 на псалом 117 80

Ps.117:1. Hallelujah. Confess to the Lord, for He is good, for His mercy endures forever. Calling everyone to common gratitude to God for His continuous mercies. – Why don’t many people see these mercies? – Divine mercy towards the suffering and, as a result, the latter’s confidence in his safety. - The futility of hoping for people, even if they were noble and strong. – Divine help experienced by the Psalmist during the greatest danger and glorification of the Lord for deliverance from death, which served as a prototype of our resurrection. – The beneficial effect of disasters sent by God. – “The stone that the builders neglected” (Ps. 118:22) – It is no small virtue to joyfully accept God’s benefits. - “God is Lord and appeared to us.” – What does it mean: “gather together for the holiday in large crowds” (Ps. 118:27)? – A call to glorify the Lord for the sake of His greatness. 1. In this psalm there is the following saying, which the people usually sing: “This is the day the Lord has made: let us rejoice and be glad in it” (Ps. 117:24); it produces delight in many, and therefore people have the habit of singing it especially during the spiritual and heavenly holiday (Easter). But we, if you wish, will consider the entire psalm from the beginning and explain it not from the verse sung, but from the very beginning. The fathers commanded the people to sing this verse, as the most harmonious and containing some lofty truth, so that they, even without knowing the whole psalm, would receive perfect instruction from here; but we need to consider the entire psalm, because in the middle of it there is an important prophecy. It says here: “the stone that the builders neglected, it became the head of the corner” (Ps. 118:22), which Christ repeated to the Jews, although rather secretly, because they were already burning with anger, and He did not want to irritate them any longer, since He “will not break a bruised reed, and will not quench the smoking flax” (Is. 42:3), but repeated. So, let's look at this psalm, as we said, from the beginning. What is its beginning? “Confess to the Lord, for He is good, for His mercy endures forever.” Presenting the benefits of God in the universe and the unceasing love for mankind that He shows in everything, the prophet calls everyone to fellowship in gratitude, pointing to the greatest and most important of His benefits. “Let the house of Israel say (this), for He is good, for His mercy endures forever” (Ps. 118:2). What are you saying? “The House of Israel” - the one that was repeatedly subjected to captivity, enslaved in Egypt, scattered to the ends of the earth, and suffered countless disasters in Palestine? Yes, he says. The Israelites especially serve as witnesses of His benefits, which they received much more than others. And their very suffering testifies to God’s great favor towards them. If you look carefully, they should thank God a lot for the coming of Christ. Although they suffered disasters, this did not happen from the One who came, but from their own foolishness. He came to them and often said: “I was sent only to the lost sheep of the house of Israel”; and to the disciples: “Do not go into the way of the pagans, and do not enter the city of the Samaritans”; and to the Canaanite woman: “It is not good to take the children’s bread and throw it to the dogs” (Matt. 15:24; Matt. 10:5; Matt. 15:26). He did and arranged everything for their salvation; if they turned out to be unworthy of good deeds, then they must blame their own wickedness and extreme foolishness. “Let the house of Aaron say (this), for He is good, for His mercy endures forever” (Ps. 118:3). Here he encourages the priests in particular to sing, showing how excellent the priesthood is. The more important they were to others, the more they were honored by God, not only in the priesthood, but in everything else. For them, fire came down from heaven (Lev.10:2), the earth was opened (Num.16:32), the rod grew, and many other miracles happened for them, or better yet, for them. “Let all who fear the Lord say, for He is good, for His mercy endures forever” (Ps. 117:4). Such people are especially capable of seeing His love for mankind and recognizing His goodness in everything. What does it mean: “for His mercy endures forever”? This means: constant, continuous, shining and manifesting in everything. If many do not see it, then they do not see it because of the weakness of their own understanding. Just as those with sick eyes cannot see the sun for this very reason, and healthy people cannot always look at it because of its excessive brilliance, so it is impossible to fully know the whole providence of God, because the greatness of His mind and wisdom far exceeds human concepts. Moreover, many passions blind the foolish so that they do not see Him at all. And, firstly, a passion for pleasure, in which they do not even notice what is clear to everyone. Then, secondly, ignorance and corruption of the mind. In fact, isn’t it crazy to approve and praise a father who punishes his son, and especially honor him as a father for this, but to grumble and complain about God when He punishes his son? What could be worse than corruption - complaining about opposite actions, grumbling that God punishes, or that He does not punish? When they see robbers and covetous people, they want them to be punished; and when they themselves sin, they do not want to; this is a sign of corruption of the mind. In addition, thirdly, people sometimes do not know what is good and what is bad, but they make mistakes in judging things due to their addiction to evil and inclination to vices. Fourthly, they don’t even think about their sins. Fifthly, the distance between God and people is inexpressibly great. Sixthly, God does not want to reveal everything everywhere, because it is enough for us to know a few particulars. 2. One should not try to recognize the orders of God in everything (this would mean striving for the impossible and completely exceeding every created creature), and those who want to know them in part must be free from the passions mentioned, and then they will see them more clearly than the sun, although not completely, but only in part, and will thank Him for everything. “In sorrow I called on the Lord, and He heard me, (leading) into the open space” (Ps. 118:5). Do you see the goodness and love of God? The Prophet did not say: I was worthy, or: I did good deeds, but only: “I called,” and this prayer was sufficient for deliverance from disaster. So about the Jews in Egypt, God says: “I have seen the suffering of my people in Egypt and heard their cry from their leaders; I know his afflictions, and I am coming to deliver him from the hand of the Egyptians and to bring him out of this land” (Ex. 3:7–8). He did not say: I saw the piety of My people, or their change for the better, but their sorrow, and I heard their cry. Do you see a merciful Father who gives help for suffering alone? Among people, not every sufferer is awarded mercy; often, seeing slaves punished and suffering sorrows, we do not alleviate their suffering by imagining the greatness of their crimes; and God delivered here for one suffering, and not only delivered from suffering, but also brought great security: “He heard me,” he says, “(leading) into the open.” Suffering was allowed for this purpose, so that those who suffer would become more serviceable and wiser. “The Lord is my helper, and I will not fear: what can man do to me?” (Ps. 117:6). Do you see the height of the spirit? Do you see a mind so elevated above human weakness that it pays no attention to all nature? We will not only sing this, but also express it through deeds. The Prophet did not say: I will not tolerate anything, but: “I will not be afraid: what man will do to me”; those. although I will endure, I am not afraid. Paul also says: “If God is for us, who can be against us?” (Rom.8:31)? Although their enemies were countless, they did not harm them at all. And wouldn’t it be extreme cowardice, taking advantage of the Lord’s favor, to be afraid of slaves like yourself? But the prophet was not like that; he was taller and more inaccessible to such fear. This is how we will act, and we will not deprive ourselves of God’s help through fear of people; this would mean insulting the help of God. So it is said about Hezekiah that he suffered because when the setting sun rose again to as many degrees as it had descended, when this sign could strike everyone who came and wanted to know about him, he wanted to surprise them not with the deeds of God, but with human ones, fearing an attack from enemies; he showed them his treasures, placing his hope in these treasures. Therefore, the angry God said: “and everything will be taken” (2 Kings 20:17), i.e. What do you hope for, what are you proud of? So the Israelites are condemned because they trusted in wealth and horses; That’s why the prophet exhorted them to appease God with the opposite and says: “We will not mount a horse” (Hos. 14:4). God honors you, but you dishonor yourself? God honors you by offering His help, and you resort to human hopes, placing the hope of your salvation in a soulless substance - wealth? God wants not only to save you, but also to do it in a worthy manner. He loves you very much, and therefore, turning you away from everything, draws you to Himself, pushing you away from everything, leads you to Himself, and as if He says this through His deeds: place your hopes in Me and constantly turn your gaze to Me. “The Lord is my helper, and I will look upon my enemies” (Ps. 118:7). Do you see how he does not take revenge and does not attack himself, but leaves it to God to take revenge on his enemies? “It is better to trust in the Lord than to trust in man. It is better to trust in the Lord than to trust in princes” (Ps. 118:8-9). No comparison is made here (between God and people), but in Scripture such a turn of phrase is often used about incomparable objects, due to the weakness of the listeners of that time. So, he says this not for comparison, but out of condescension towards the listeners. Therefore, another prophet says: “Cursed is the man who trusts in man” (Jer. 17:5). There is nothing weaker than such hope: it is weaker than a web; and not only is it weak, but also dangerous - all those who hoped in people and died with them know this. On the contrary, hope in God is not only firm, but also safe, not subject to any change. That is why Paul said: “hope does not put one to shame” (Rom. 5:5), and another Wise One: “look at the ancient generations and see: who believed the Lord and was put to shame?” (Sir.2:10)? But I, you say, hoped and was ashamed. Do not slander, man, do not contradict the divine Scripture; if you were put to shame, it was of course because you did not hope as you should, you weakened, did not wait for the end, and became faint-hearted. Don’t do this, but when you see disasters coming, don’t lose heart; This, in fact, is hope - to stand firm in the midst of danger. 3. Who was more unhappy than the foreigners - the Ninevites? However, being in the most cramped circumstances and expecting the destruction of the city, they did not despair, but showed sincere repentance, and thereby moved God to cancel His sentence. Do you see the power of hope? And the prophet himself, being in the belly of the whale, did not remember the church and return to Jerusalem? So you too, even if you are near death and exposed to the greatest dangers, do not despair. God can provide a way out of hopeless circumstances. That is why the Wise One says: “Time changes from morning to evening, and everything is fleeting before the Lord” (Sir.18:26). Don't you see how the nobleman remained hungry when there was plenty (2 Kings 7)? Do you not see how the widow had contentment during the famine (1 Kings 17)? When your circumstances become difficult, then especially hope. Then God especially reveals His power; not at the beginning, but when human means prove hopeless. Then it’s time for divine help. Therefore, He delivered the youths not at the beginning, but after they were in the cave; and he delivered Daniel, not before he was cast in, but after seven days. So, look not at the nature of the circumstances that lead to despair, but at the power of God, which imparts good hopes to the hopeless. This is what the psalmist expresses, and wanted to show that the power of God can save those who have fallen even into the most extreme calamities and are perishing, and not just at the beginning of calamities, listen to what he adds: “all the nations surrounded me, but in the name of the Lord I resisted them” (Ps. 118:10). Do you see the imminent danger? He waged war not with a separate detachment, not with enemies directly facing him, but was surrounded on all sides, as if entangled in a net and as if engulfed in snares, not from one, two or three, but from all nations, and, however, all these bonds were broken by hope in God. “They surrounded me on all sides, but in the name of the Lord I resisted them. They surrounded me like bees on a honeycomb, and burned like fire among thorns, but in the name of the Lord I resisted them” (Ps. 118:11-12). Do you see how great the disasters he portrays are? He didn’t just say: “they surrounded me”; but: “like bees are a honeycomb, and they flared up like fire among the thorns,” meaning by the bees the swiftness of the attack, and by the thorns the power of anger and the indomitability of irritation, because who will hold back the fire that has fallen into the thorns? And yet, I not only escaped these enemies, who attacked with such force and swiftness and surrounded me, he says, but also repelled them. Remember how the same thing happened with the bush substance. The fire burned the bush, and yet neither the bush burned nor the fire went out, but both remained together and did not destroy each other. What is weaker than a bush? And what is stronger than fire? However, the wondrous power of God miraculously preserved both. A similar miracle happened then (with David). The enemies rushed like fire, and like bees, attacked him and surrounded him, and yet they could not do anything. The weapon is invincible, the help is irresistible, the name of God has reflected them all. “Cast down, I was ready to fall, but the Lord supported me” (Ps. 117:13). Having depicted the greatness of the disasters by the number, position, swiftness and irritation of the attackers, he also depicts by what he himself suffered from them. Disasters, he says, oppressed me so much that I was close to falling and exhaustion; I was so struck by their blows that I was ready to fall; but when I was already falling on my knees and bowing, and all human means turned out to be hopeless, then God showed me His help. God does this so that no one should appropriate His glory to themselves. During the time of the judges, He did something similar to Gideon (Judges 7:2). That is why, under Hezekiah, He granted victory at night (2 Kings 19:35). If Hezekiah, without participating in the battle and not contributing at all to the victory, became proud, would he not have fallen into this passion more quickly if only he had been in the ranks, if he had seen how those who were defeated fell? So, when things get desperate on the part of people, then God sends His help. He did the same under Goliath (1 Samuel 17); the same thing with the apostles. That is why Paul says: “We had within ourselves the sentence of death, so that we could not rely on ourselves, but on God, who raises the dead” (2 Cor. 1:9). “The Lord is my strength and my song, and He was my salvation” (Ps. 118:14). As if he were saying this: He himself became my strength and help. What does it mean: “my singing”? My glory, my praise, my adornment, my triumph. God not only delivers people from danger, but also brings them glory and triumph. And everywhere you can see how salvation with glory is given from Him. However, something else is also pointed out here. What then? My unceasing song, he says, my constant voice is His praise; my business is the constant glorification of Him. 4. Let those who corrupt themselves with satanic songs listen to this. What harm are they doing to themselves? What excuse can they have? While the prophet constantly sings praises to the Savior, they constantly defile themselves with demonic songs. “The voice of joy and salvation in the villages of the righteous: the right hand of the Lord showed strength” (Ps. 117:15). When God has accomplished everything, then those who have received the victory rejoice, admire, and rejoice with extreme joy - both that they are saved and that they are saved by God. Their joy lies in the One who granted victory. Further, wanting to show the motivation for such help, the prophet adds: “villages of the righteous.” He did not say: in dwellings, but: “in villages” (έν σκηναις), wanting to indicate their temporary residence. Such was the tent of Abraham when he returned, having won victory over the foreigners, having become famous for his exploits. This was Paul's tent when he returned, having slain the demons, eradicated error, with the glory of his exploits. “The right hand of the Lord has exalted me; the right hand of the Lord has shown strength” (Ps. 118:16). Look at the reason for joy. And now he says the same thing he said before - he shows that all this was done by God. Do you see that His benefit consists not only in deliverance from disasters, but also in bringing triumph? Having said: “The right hand of the Lord has shown strength,” he adds: “The right hand of the Lord has exalted me,” to show the glory bestowed upon him. “Highly exalted me” means the same thing as glorified; He made us not only strong, but also glorious. “I will not die, but I will live and tell the works of the Lord” (Ps. 118:17). Dangers, he says, threatened me with death; but I will not die, but I will live, i.e. Such is the miraculousness of the Lord that He snatched from the mouth of death itself, destining, in deliverance from extraordinary dangers, even before the New Testament, the image of the resurrection. He gave us the sign of this resurrection at the beginning, when he killed Enoch (Gen. 5:24). If you do not believe that bodies can be resurrected, then be convinced by his example. How could his body remain intact for such a long time? It is not the same thing - to restore a destroyed house, or to preserve a dilapidated one and close to destruction for such a long time. Or don’t you know that the Lord also created things that did not exist? Moreover, He can resurrect. There is another image of resurrection for you; I mean the capture of Elijah, who has not died even to this day. For God everything is convenient and easy. “No word of God will fail,” says Scripture (Luke 1:37); “Whatever he wanted, he did,” says the prophet (Ps. 113:11). Don't you see how difficult things are for you as an artist? However, you trust his art. Why, trusting the art of a slave like you, do you demand an account from the wisdom of God and do not accept by faith what He does? Isn't this extremely reckless? “I will not die, but I will live.” The one who takes these words in a figurative sense will not sin either. Although it is said here about the resurrection - the word: “I will not die” means that death will not be death - but this can be understood in another way. I will not die, he says, another death, which Christ pointed to when he said: “He who believes in Me, even if he dies, will live. And everyone who lives and believes in Me will never die” (John 11:25-26). “And I will tell you the works of the Lord.” This is what life consists of: praising Him and proclaiming His deeds to everyone. What, tell me, are things going on? Those about whom he intends to speak, continuing: “The Lord taught me, but did not put me to death” (Ps. 117:18). Do you see the wondrous thing? Do you see the good? He thanks God not only for being delivered from disasters, but also gives the greatest gratitude for having been exposed to them, and speaks of the benefits of temptation. What is the use of this? “Teaching, he punished me, says the Lord.” The benefit of danger is that it made him the best. Do you see in both the power and care of God - both in the fact that He allowed them to be subjected to disasters, and in the fact that He later delivered them from them? “But he did not betray me to death,” he says. Another translator (unknown) said well: “he did not give me up to death” (έδωχε), expressing that everything is in His power. Thus, the prophet received a double benefit - he was delivered from both disasters and sin, just as Paul says in the Epistle to the Hebrews: “If you remain without the punishment that is common to all, then you are illegitimate children and not sons” (Heb. 12:8). “Open to me the gates of righteousness: when I enter them, I will confess to the Lord” (Ps. 118:19). For those who are punished and have fallen behind their sins, the gates of truth are opened. 5. A punished person can boldly say: “Open the gates of righteousness for me.” These words can also be taken in a figurative sense and mean the gates of heaven, which are closed for the wicked, and into which one must strike with virtue, alms, and righteousness. “This is the gate of the Lord: the righteous will enter into it” (Ps. 118:20). There are gates of death, gates of destruction, there are gates of life, narrow and strait gates. Since there are many gates, he indicates the difference between the gates of the Lord, adding: “this is the gate of the Lord,” because those are not the Lord. What is their difference? The fact that those who are punished and mourning enter through them, as if they were narrow and cramped. They are tight; That’s why the mourners enter with them; and the gates that lead to destruction are wide and spacious. “I confess to You, for You heard me and You were my salvation” (Ps. 118:21). He didn’t just say: “I heard”, but “punished” in advance, made him better; That’s why he thanks Him not only for being heard, but also for being punished, because as a result of this he heard. In general, the prophet often expresses this kind of gratitude; and she, as I said and will not stop saying, is the best sacrifice and offering. “The stone that the builders neglected has become the cornerstone” (Ps. 117:22). That these words refer to Christ is known to everyone, because He himself cites this prophecy in the Gospel: “Have you never read in Scripture, he says, the stone that the builders rejected, the same one became the head of the corner?” (Matthew 21:42) And that this prophecy, apparently, is not in connection with the narrative, but, interrupting the sequence of speech, stands in the middle of it, this is not at all surprising or new; This is how many prophecies were spoken in the Old Testament, because they had to be covered up for a time, so that the books themselves would not be destroyed. Likewise, the prophecy about the birth of Christ, although, apparently, is in connection with the narrative, but has nothing in common with it, namely: “Behold, a virgin will be with child and give birth to a Son, and they will call His name Immanuel” (Is. 7:14; Matt. 1:23). "The Stone That the Builders Neglected". He calls the Jews the builders - the teachers of the law, the scribes, the Pharisees, who rejected Him and said: “You are a Samaritan, and have a devil in You” (John 8:48), and also: He is not from God, “but deceives the people” (John 7:12). But this rejected one turned out to be so useful that he became the head of the corner. Not every stone is suitable for a corner, but only the best one that can connect the walls on both sides. So, the meaning of the prophet’s words is as follows: rejected and humiliated by the Jews, he turned out to be so wondrous that he not only entered the building, but also connected its two walls. What kind of walls? Those who believed from Jews and Gentiles, just as Paul says: “He is our peace, who has made both one and has destroyed the barrier that stood in the middle, having abolished the enmity in His flesh, and the law of commandments by doctrine, in order that out of the two he might create in Himself one new man,” and again: “built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone.” ( Eph.2:14, 15, 20). These words are a great denunciation for the Jews, that while they were building, they did not recognize a suitable stone, but rejected as unsuitable the stone that could hold up the building. If you want to know these two walls even more, listen to what Christ himself says: “I have other sheep which are not of this fold, and these I must bring, and they will hear My voice, and there will be one flock and one shepherd” (John 10:16). This was predestined from ancient times, as if in an image: Abraham was the patriarch of both, i.e. uncircumcised and circumcised. But there is only an image, and here is the truth. “Became at the forefront”, i.e. united both people. “This was from the Lord, and it is marvelous in our eyes” (Ps. 117:23). What does it mean: “it was from the Lord”? What happened, he says, was not a human act; none of the people, nor of the angels, nor of the archangels, could make such an angle; neither a righteous man, nor a prophet, nor an angel, nor an archangel, but only God could do this; this is actually His business. Another translator (Aquila) says: “this was from the Lord” (τοϋτο), i.e. This is a wonderful and extraordinary thing - making an angle. “And it is marvelous in our eyes.” Who is marvelous? An angle, a union of two peoples in the matter of piety, because many thousands believed from the Jews, and the apostles were from the Jews. Well he said: “in our eyes,” because this wondrous thing is obvious not to everyone. And who will not be amazed, who will not be surprised that where Christ is crucified, Christ is worshiped, and those who crucified Him are in dishonor, and those who worship Him are in glory? His word spread throughout the whole earth, uniting everyone to the truth. It is marvelous even for those who somehow learn about it, but it is much more obvious and clearer for believers. That's why he said: “in our eyes.” “This is the day the Lord has made: let us rejoice and be glad in it” (Ps. 118:24). By “day” he means here not the course of the sun, but important deeds that happened during its continuation. Just as when calling a bad day, they mean not the course of the sun, but the disasters that happened during its continuation, so by a good day they mean the good deeds that happened during its continuation. The meaning of his words is as follows: the wondrous deeds that took place on this day were performed by God himself, because such deeds are characteristic only of His one right hand. 6. So, what can be compared with that day on which the reconciliation of God with people was accomplished, the long-term struggle was stopped, the earth became heaven, people unworthy of the earth appeared worthy of the kingdom (heavenly), the firstfruits of our nature was exalted above the heavens, paradise was opened, the ancient fatherland was returned to us, the curse was destroyed, sin was blotted out, those condemned by the law received salvation without the law, the whole earth and sea knew their Lord, many others were fulfilled cases that are now impossible to count? Presenting all this, the prophet attributes everything to God and suggests that these events are the works of God. “Let us rejoice and be glad in it.” He speaks here about spiritual, mental, heartfelt joy. “Let us rejoice and be glad in it,” because we have been granted such great blessings. And this is no small virtue - to rejoice in blessings, to rejoice, to have fun, to accept with pleasure the benefits of God. “Lord, save me! Oh, Lord, hurry up!” (Ps. 118:25). Seeing the well-being of the universe, a change in circumstances, and a change for the better, and rejoicing at those worthy of this, he says: “Lord, save me! Oh, Lord, hurry up!” , save those who receive these benefits, so that they are filled with them and show fruits worthy of grace; make the path convenient for them, so that after receiving them they do not fall away from these benefits. “Blessed is he who comes in the name of the Lord! We have blessed you from the house of the Lord” (Ps. 118:26). Our blessings consist not only in what has happened, but also in other better things, such as: the resurrection, the kingdom, the inheritance with Christ. Wanting to express all this, the prophet added: “Blessed is he who comes in the name of the Lord.” Christ also said the same to the Jews: “I tell you: you will not see Me from now on until you exclaim: Blessed is He who comes in the name of the Lord!” (Matthew 23:39). Since they often objected that he was not from God, that He was God’s adversary, He said to them: you yourselves will testify that I am not God’s adversary when you see Me walking on the clouds and exclaim: “Blessed is He who comes in the name of the Lord!” , robbing himself of all justification with the words of this praise. The obviousness of what will happen then will force you to express these words, with which you will glorify God and together pronounce a grave accusation against yourself. “We have blessed you from the house of the Lord. God is Lord and has appeared to us. Gather together for the festival in large crowds, (reaching) the horns of the altar” (Ps. 118:26-27). The prophet means all the faithful people receiving blessings in the house of God. And everywhere the prophets will please those who believe. Why do they please and why is this bliss? Because God appeared to us. “The grace of God that brings salvation has appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously and godly in this present age, looking for the blessed hope and the appearing of the glory of the great God and Savior Jesus Christ” (Titus 2:11-13). So, the prophet is surprised here at the incarnation - at the fact that God and the Lord, being such in His essence, deigned to appear in the flesh. “Appearance” he calls that dispensation according to which the Lord entered into a virgin’s womb, became a man and interacted with people. Because, he says, “we are blessed” that we have been awarded such a gift. Christ expressed this when he said: “Truly I say to you, many prophets and righteous men desired to see what you see, but did not see, and to hear what you hear, and did not hear” (Matthew 13:17). “Gather together for the festival in large crowds, (reaching) the horns of the altar.” Another translator (Symmachus) says: “bind the thicket in triumph” (συνδήσατε έν πανηγύρει πυχάσματα). Third (Aquila): “make a festival of the fat” (έν πιμελέσιν). From prophecy it moves again to narration. The meaning of these words is as follows: celebrate, triumph. But what does it mean: “(reaching) the horns of the altar”? According to one translator (unknown translator, see Orig. Ex.): “bring sacrifices of the fat” (θύσατε θυσίας λιπαράς), and according to another (unknown, see Orig. Ex.): “hang wreaths and branches to the church” ( στεφανωματα καί κλάδους άνά τω ναω ). In Hebrew it says: “esru ag vaad offim.” Both mean a holiday, a joyful day, a celebration. From the spiritual, the prophet again turned his speech to the sensual and mentioned the meeting of the Jews. “You are my God, and I will praise You. You are my God and I will exalt You. I will confess to You, for You heard me and You were my salvation” (Ps. 117:28). Here he shows that even without God’s good deeds one must thank God and glorify Him for the sake of His greatness and ineffable glory. He indicates this by the fact that he made such an addition after he spoke about the benefits with which he was blessed. Even without that, he says, I will give thanks and confess that I have such a Lord, so high, so great, so invisible, so incomprehensible. “Exalt” means: I will glorify. “Confess to the Lord, for He is good, for His mercy endures forever” (Ps. 117:29). He not only makes this sacrifice himself, but also calls on many others to participate in praise and thanksgiving, and proclaims God’s love for mankind, constantly singing His immutability and greatness. Knowing this, we too will constantly thank the man-loving God and offer Him such a sacrifice that we may be worthy of future blessings, by the grace and love for mankind of our Lord Jesus Christ, 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 You might be interested in: