Беседа 2 на псалом 4

Ps.4:2. When I called, the God of my righteousness heard me 3 Whose prayer does God hear? - By truth we mean all virtue in its entirety; from untruth - and arrogance. – And with righteousness, prayer is needed, as it brings great benefits. – We do not so much beseech God through others as through ourselves. – With what disposition of soul should one begin to pray? Distribution in tribulation and the words of the apostle about the fruits of enduring tribulations. Despite his truth, David begs for mercy. – Properties of prayer pleasing to God, which He hears. – Who do we mean by the sons of men who are hard-hearted and why does hard-heartedness occur? – Why do you love vanity and seek lies? – How do events in the lives of the righteous lead to the knowledge of God? – The Psalmist’s confidence that the Lord will hear his prayer and why are many not heard? – The harmful effects of unfair anger and the benefits of fair anger. – The beneficence of the everyday judgment of conscience. – What is called a victim of truth? – The recklessness of doubts in Divine providence and the heartfelt confidence of the Psalmist in receiving spiritual as well as earthly blessings. – It is not Zeus and other gods of the pagans who send rain and other earthly blessings, and what is Zeus. – Testimony of the inspired prophets about the God of revelation. – Wise distribution of earthly goods in the world; the inner peace of people devoted to God, and the grave calamities of internal struggle experienced by those who are devoted to passions. – What do the words mean: I will fall asleep together in peace and: You have given me only hope? – An admonition to avoid the company of vicious people. 1. The prophet says this not so that only we know that he was heard, but so that we learn how, just as we, calling on God, can quickly be heard, and even before the end of the prayer, receive what we ask for. The Prophet did not say: after I called, He heard me; but: “When I call.” So God himself promised, once saying to those who called upon Him: “Then you will call, and the Lord will hear; You will cry out, and He will say: “Here I am!” (Isa.58:9). Truly, it is not an abundance of words that beseeches God, but a pure soul that exhibits good deeds. That is why to those people who live wickedly, but hope to beg God with an abundance of words, look what He says: “And when you multiply your prayers, and when you stretch out your hands, I will close My eyes from you” (Is. 1:15). So, the one who prays, first of all, needs to have firm faith, and then what he asks will certainly come true. That is why the prophet did not simply say: “hear me,” but with the addition: “God of my righteousness,” expressing his firm faith in God and the fact that he always approached Him with it. Let no one think that he is being arrogant when he says this. He says this not to exalt himself, but to offer some instruction and exhortation, very useful to everyone. Lest anyone say: he was heard because David was, but I will not be heard because I am small and insignificant, he inspires that God listens to him for a reason, and does not listen to you in vain and by chance, but He always looks attentively at things. If you have works that can intercede for you, you will certainly be heard; and on the contrary, if you do not have them, then even if you were David, you will not be able to pray to God. Just as the covetous do not look at the dignity of other people, or at anything else, but only at their wealth, and, hoping to do everything through them, turn to them alone - so with God, who loves truth, whoever approaches Him with it will not leave without receiving anything, and on the contrary, whoever approaches him without it, or having been defiled by vices contrary to it, even if he asked a thousand times, will not have any success, because he does not have it. himself of that which can implore Him. Therefore, if you want to have any success before God, approach Him, taking the truth with you. By the name of truth we mean here not part of virtue, but all virtue in its entirety. So righteous was Job, who had all human virtue; he was not the type to abstain from one vice and indulge in another. And we call those scales true, which are always the same, which not only can weigh gold correctly and lead incorrectly, but are the same in relation to all substances; in the same way, we call the measure truthful, which is always the same. So Job was righteous, being the same in everything. Not only in property did he observe this righteousness, but in everything else, never exceeding the limits. No one can say about him that he loved justice in property, but in dealing with his neighbors he exceeded the limit, showing himself to be proud and arrogant. He very carefully avoided this too, which is why he said: “If I neglected the rights of my servant and maidservant when they had a dispute with me; Didn’t He, who created me in the womb, create him also and form us equally in the womb?” ( Job 31:13, 15 ). After all, this is the greatest lie - to be proud and arrogant. 2. Just as we call someone covetous who wants to appropriate someone else’s property and is not satisfied with his own, so we call someone arrogant who demands more from his neighbor than he should, who considers himself worthy of all honor, but dishonors others. And this happens from nothing other than untruth. That this is truly untrue can be seen from the following. God created both you and him, and gave everything to you and to him equally and equally. Why do you reject him, deprive him of the honor that God has given him, do not allow him to participate in blessings, but appropriate everything to yourself, and not only in property, but also in honor do you make him poor? God gave both of you the same nature, honored you with the same advantages, created you equally, because the words: “Let us make man” (Gen. 1:26) generally refer to the entire human race. Why do you deprive him of his father’s property, bring him into extreme poverty and appropriate for yourself what belongs to everyone? But this was not the blessed prophet; That’s why he said with boldness: “Hear me, O God of my righteousness.” So Paul often puts himself forward, not being arrogant or puffed up, but presenting himself as an example for others, for example, when he says: “I desire that all people should be like me” in self-control (1 Cor. 7:7). So David, as required by circumstances, showing his courage, which appeared in him with the help of God, says that he killed bears and caught lions, also not extolling himself - let it not be - but through this inspiring confidence in himself. But perhaps someone will say: if I have the truth, then what need is there to pray when it alone can do everything, and when the Giver knows what we need? The need is because prayer is an important union of love for God, produces in us the skill of conversation with Him and leads us to wisdom. Indeed, if one who deals with an extraordinary person receives great benefit from frequent contact with him, then even more so does one who constantly converses with God. But we do not properly know the benefits of prayer, because we do not listen to it with all diligence and do not practice it according to the laws of God. When we intend to speak with one of the people who are higher than us, we put our appearance, gait, clothes, and everything in proper order, and then we enter into conversation; and when we approach God, we yawn, scratch ourselves, turn around in all directions, and are careless; we bend our knees, and we ourselves wander (with our thoughts) around the square. And if we approached with proper reverence and conversed with God as it should be, then we would know, even before receiving what we asked, how great the benefit we receive from prayer. A person who has learned to talk with God, as it should be to talk with God, becomes an angel: so his soul is freed from the bonds of the flesh, so his mind is elevated and moves to heaven, so he despises everything worldly, so he stands before the very throne of the king, even if he were poor, even if he were a slave, even if he was a commoner, even if he was unlearned. God demands not the beauty of speech or refined words, but the beauty of the soul; and when she proclaims what pleases Him, she will receive everything. Do you see how convenient it is here? People who want to approach someone are required to be eloquent, be able to flatter everyone around the boss, and come up with many other things in order to be better accepted. But here nothing is needed except one waking soul, and there is no obstacle to approaching God. “Am I God only near, says the Lord, and not God far away?” (Jer.23:23). Therefore, it is up to us to be far from Him, but He is always close. But what am I saying: there is no need for eloquence here? Often there is no need for a voice. In fact, if you speak only in your heart and call on Him as you should, then He will soon hear you. So He heard Moses; so I heard Anna (Exodus 15:15; 1 Samuel 1:18). There is no warrior with Him who would drive away those who come, or a spearman who would delay time and say: now is not the time, now you cannot enter, come later; but whenever you come, whether during lunch, during dinner, or at midnight, He stands and listens; even if you call him in the square, even on the way, even in the bedroom, even if standing before the ruler in the judgment seat, nothing prevents Him from hearing the petition if you call Him as you should. It is impossible to say: I am afraid to approach and ask - my enemy stands before Him. There is no such obstacle here either, because He does not listen to the enemy and does not reject your request, but you can always and constantly talk with Him, and there is no difficulty in doing so; here it is not necessary for doorkeepers, household stewards, overseers, guards, or friends to introduce you, but when you approach on your own, then He will especially hear you - when you do not ask anyone else. 3. We do not beg God so much, asking through others, as from ourselves. Since He desires devotion from us and does everything so that we trust Him, when He sees that we are doing this on our own, then He especially listens to us. This is what He did with the Canaanite woman: when Peter and James interceded for her, He did not grant the request; and when she herself continued to ask, He soon granted her what she asked for (Matthew 15:22). If He, apparently, hesitated a little, he did so not so that this wife would wait, but so that she would receive a greater crown and, by continuing the request, would come closer to Him. Let us also turn to God with zeal; Let's learn how to make such an appeal. There is no need to go to a museum 4, nor to spend money, nor to hire teachers, orators or sophists, nor to spend a lot of time to learn such an interview (with God); but you just have to want it, and this art is acquired. And in this judgment you can speak not only for yourself, but also for many others. And what is the purpose of this art of interviewing? Offering prayer. One must approach God with a wakeful mind, a contrite soul and streams of tears, not ask for anything worldly, desire the future, pray for the spiritual, not ask harm to enemies, not remember evil to anyone, purge all passions from one’s soul, and thus approach with a contrite and humble heart, show perfect humility, utter blessings with one’s tongue, not be involved in anything vicious, not have anything. common with the common enemy of the universe, i.e. the devil. Anyone who speaks to the king about others and at the same time has communication with his enemies is punished even by external (civil) laws. Therefore, if you want to talk (with God) about yourself and others, try especially not to have anything in common with the common enemy of the universe. Thus you will be righteous; and, being righteous, you will be heard, having righteousness as your intercessor. “In cramped conditions You gave me room,” says the prophet (Ps. 4:2). He did not say: You stopped sorrows, or: You delivered me from temptations, but: You made me worthy to resist and “gave me space.” Indeed, the wisdom and power of God are revealed especially from the fact that He not only puts an end to sorrows, but also gives great peace during their continuation. This shows the power of God, and makes those who fall (into temptation) more wise, when space is given to ease the sorrowful soul, and sorrow does not cease, awakening him from laziness and delivering him from all drowsiness. But how, you say, maybe in grief he “gave me space”? Just as it was in the cave with the three youths, as it was in the lion's den with Daniel (Dan.3:24; Dan.6:22). God then did not extinguish the flame, and, however, made sure that they were free; did not kill the lions, and, however, made sure that he was safe; although even there in the cave the fire remained burning strongly, and here the animals remained animals, the righteous enjoyed great peace. However, one can understand “gave me space” in another way, namely: when the soul, distressed by temptations, is freed from passions and many other illnesses, then it especially enjoys peace. Many, taking advantage of prosperity, indulge in the most unreasonable and painful passions for their souls - greed, lust and many other vices; and having undergone grief, they are freed from all this and are in “space.” Like those suffering from fever, if they satisfy their inappropriate desires, i.e. if they consume food and wine and the like in abundance, they will feel more oppressed; and if they want to experience grief a little and endure, they will receive great peace; when they reject what causes oppression, then they will enjoy perfect health - this is what happens here too. Nothing usually brings such peace as grief, which diverts one from all the worries of everyday life. What happened to the Jews when they suffered tribulations and when they enjoyed prosperity? Isn’t it typical for a sick, weakened and fickle soul to say the following: “Make us a god who will go before us...: with Moses, who brought us out of the land of Egypt, we do not know what happened” (Ex. 32:1)? And, on the contrary, is it not characteristic of a wise soul and free from worldly passions that they expressed themselves in prayer during times of sorrow and with which they acquired God’s favor for themselves? And this same prophet (David), when he was prosperous, how he suffered, was oppressed and tormented by a vicious desire! And when he was subjected to sorrow, then, you know, how he enjoyed peace: then the fire (of passion) did not ignite in him, but every such flame went out. Truly, nothing causes us so much suffering as passions intensified in the soul. All other disasters act externally, but these are born internally: this is where especially great torment comes from. Even if the whole world upsets us, if we do not upset ourselves, then nothing will be difficult for us. Therefore, it depends on us whether to experience sorrows or not to experience sorrows. 4. And so that you can be convinced by the apostolic saying what “spread” comes from tribulation, listen to Paul himself, who says about the fruits of tribulation: “tribulation produces patience, patience produces experience, experience produces hope, and hope does not put you to shame” (Rom. 5:3-5). Do you see the indescribable “space”? Do you see the haven of fun? “From sorrow comes patience.” What could be calmer than a person who is the most patient and can easily endure everything? What could be stronger than an experienced person? What can compare with the joy that comes from here? Three joyful consequences, says the apostle, come from here for us: patience, experience and hope of future benefits. The prophet now speaks wisely about them when he says: “In cramped conditions you gave me space.” Having said: “hear me,” he says in what way he was heard, namely: not regarding property, because he did not ask for anything like that, not in overcoming enemies, because he did not ask for that either, but regarding the peace that occurs among sorrows. “Have mercy on me and hear my prayer.” What are you saying? Above you mentioned truth, but here you are talking about mercy and condescension: what kind of consistency can there be here? Great and very consistent with the above. Even though we have done countless good deeds, we are heard through mercy and love for mankind (of God); even though we have reached the very pinnacle of virtue, we are saved by grace (of God). From here we learn that even with the truth we need to have a contrite heart. After all, even a sinner, if he prays with humility, which is a particular type of virtue, can achieve many things; and the righteous, if he approaches with pride, will lose all benefits. Both were proven by the examples of the tax collector and the Pharisee (Luke 18). That is why you need to know the method of prayer. What is the way to pray? Learn this from the publican, do not be ashamed to have him as your teacher; he did this thing so perfectly that he achieved everything with simple words. Since his soul was well disposed, one word was enough - open the sky for him. How was she set up? He recognized himself as unworthy, hit himself on the chest and did not even dare to raise his eyes to heaven. If you pray in the same way, then your prayer will be lighter than feathers. If a sinner became righteous through prayer, then imagine how great a righteous person will be if he learns to offer the same prayer. That is why the prophet here does not simply point to himself, but to his prayer. Above, he pointed to the truth, and here to prayer: “have mercy on me,” he says, “and hear my prayer.” So Cornelius was heard because he had her as his intercessor: “Your prayers and your alms, it was said to him, have come as a memorial before God” (Acts 10:4). And indeed, deeds and virtues are heard, but not all prayers, but only prayers performed according to the law of God. What kind of prayers are these? Prayers in which one asks for what is appropriate for God to give, in which one does not ask Him for anything contrary to His laws. But who, you say, is so bold as to ask God to fulfill what is contrary to His laws? The one who asks Him against his enemies is because it does not agree with the law decreed by Him. He says: forgive your debtors (Matthew 6:12), but you call on Him, who commands you to forgive, against your enemies. What could be worse than such madness? The person praying should have the appearance, thoughts and feelings of a humiliated supplicant: why do you take on another appearance, the appearance of an accuser? How can you be forgiven of your own sins when you ask God to punish the sins of others? Therefore, let your prayer be humble, peaceful, having a pleasant and kind appearance. This is a prayer performed with meekness, and not directed against enemies. The opposite of this prayer is like some drunken and crazy woman, mad and ferocious. That is why the sky is inaccessible to her. This is not a prayer performed with meekness; it has in itself something decent and welcoming, worthy of the royal ear, pleasant, euphonious and harmonious. That is why she is not expelled from the spectacle, but is crowned; she has a golden harp and a golden robe. That is why she pleases the judge with her appearance, her gaze, and her voice; that is why no one expels her from the heavenly abodes. She fills the whole spectacle with joy; it is a prayer worthy of heaven, it is the language of angels, since it says nothing bitter, but everything favorable; when she begins to ask for those who have insulted and offended, then the angels, standing by, listen to her with great silence, and when she fell silent, they do not cease to exclaim in honor of her, extol her with praise and be amazed at her. Let us also offer such a prayer, and then, of course, we will be heard. When we approach God, we will not think that this is an ordinary sight; here is a meeting of the whole universe, or - better - the heavenly hosts on high, and among them sits the King himself, ready to listen to our prayer. We will try to make it match the spectacle. Let no player of the harp or singer of the lyre, who is so careful when they appear on the stage, and so afraid not to make some unpleasant sound, surpass us in this when we intend to enter the spectacle of the angels. And let our instrument be a tongue that does not utter anything unpleasant, but everything is harmonious and harmonious, with the proper mood of the soul; and, approaching God, asking and pleading with Him, we will strike our strings for our enemies - then our prayer will be heard for ourselves. 5. Such prayer shames evil spirits, such prayer gives us boldness (before God), such prayer shames the devil and drives him away. Truly, the devil is not so much afraid of the person who drives him away and drives him out of another person, as of the one who tames his anger and overcomes his irritability - because this latter is an evil spirit, very fierce, and such people should be called more unfortunate than those possessed by a demon. In fact, demonic possession does not plunge one into Gehenna, but anger and rancor deprive one of the very kingdom of heaven. If we compose our prayer in this way, then we will be able to boldly say to God: “hear my prayer.” With such a prayer you will bring benefit and help not only yourself, but you will also bring joy to God who listens to it, asking for something in accordance with His commands; therefore He will soon hear you. This is worthy of the title of sons of God, this especially gives us a distinctive sign (of the disciples of Christ). “Be merciful, says the Lord, just as your Father is merciful” (Luke 6:36); and again: “Pray for those who oppress you... that you may be sons of your Father in heaven” (Matthew 5:44, 45). What can compare with such prayer? It makes us like not angels or archangels, but the King of Heaven himself. And whoever has become as similar to the King as possible, imagine what boldness he can have in prayer. “The sons of men,” says the prophet, “how long are they heavy-hearted; Why do you love vanity and seek lies” (Ps. 4:3)? To whom is he speaking? To whom does he reprove and offer advice? Whom does he call sons of men? People living viciously, inclined towards evil. What then? Are we not sons of men? By nature we are sons of men, but by grace - no, we are sons of God. This gift will be intact for us if we preserve His image in ourselves, observed by virtue, since those who have become sons of God by grace need to express this image by life. And what, in fact, he calls the sons of men people devoted to the cares of this life and inclined towards evil, listen to this: “the sons of God saw, says the Scripture, the daughters of men” (Gen. 6:2). But, you say, the opposite is said here? No; Here it calls the sons of God those people who were previously virtuous and were honored by God, but then changed, became worse and lost their honor. To strengthen their conviction, it reminds them of their honor, suggesting that the greatest guilt of being like this comes from such people and falling to such evil. And God also says: “I said: you are gods, and the sons of the Most High are all of you; but you will die like men” (Ps. 82:6–7). Look at the wisdom of the prophet. Having shown in advance God's power, help, wisdom, goodness and love for mankind, how He gives peace in sorrow, how He mercifully listens, the prophet then, presenting the vices and the power of wickedness that have spread among people and, as if choking with grief, turns his speech to those living wickedly and says almost like this: having such a God, so good, so philanthropic, so strong, how did you turn to wickedness? And look how, along with anger, his exhortation is filled with meekness and wisdom. What is he saying? “Sons of men!.. how long will you love vanity and seek lies?” “Sons of men, how long are they hard-hearted?” Here he expresses his strong grief at the length of time. After all, if in the beginning, inattention to the benefits of God is a crime, then what forgiveness can there be for someone who remains blind to the truth for so long? What does it mean: “heavy-hearted?” Hard-hearted, carnal, tied to the earth, prone to evil, given over to vices, corrupted by voluptuousness: such is precisely the carnal man. By exposing their life, he also points out the source of wickedness, suggesting that this is what especially prevents them from mastering the high teaching. Nothing makes the heart more cruel than a vicious desire, addiction to worldly things, attachment to the earth. Such a heart could rightly be called dirty; That’s why he called it heavy and at the same time pointed out in it the source of evil, because, taking (in man) the place of a charioteer, it not only does not hold the horse with the reins, but is itself carried away and overthrown, and while it should give wings to the flesh, rush to heights and ascend to heaven, it is dragged down by the heaviest burden of its illnesses. And when such is the driver or helmsman, where is the hope of salvation? “If the light, says the Lord, which is in you, is darkness, then how great is the darkness?” (Matthew 6:23)? When the helmsman indulges in drunkenness and imitates the fickleness of the waves and winds, how will the ship be saved? 6. What can make the soul light? An excellent life - such as not to get carried away by anything here, and not even to tie your feet to anything that strives and drags you down. Of the material objects, some usually tend downwards, such as, for example, stones, trees and the like; and others upward, such as fire, air, fluff, light in nature. If you tie one of the things tending downward to a light thing, then neither wings nor air will help it at all, because the weight upsets the balance, pulls and overcomes. Likewise, whoever has legs that are heavy or filled with bad juices or damaged by some other disease, the other parts of the body will not help him at all, no matter how light they are. If this happens with material objects, then even more so with the heart. Therefore, let us not make it heavy, so that it does not sink, like ships that have too much ballast. And it depends on us. The heart is not like that by nature; by its nature it was created light and upward, but we, contrary to nature, make it heavy. That is why the prophet condemns us; and if it were from nature, then he would not condemn. Just as it is natural for us to walk, but if we burden our knees, then something contrary to nature happens due to the obstacles that we have imposed on ourselves, so it usually happens with the legs of the soul, i.e. thoughts. “How long will you love vanity and seek lies?” Here, it seems to me, he points to both idolatry and a vicious life. In fact, everything that is vain is called vain, which in reality is not what it is in name. So the pagans have many gods by name, but in reality there is not one. So it is in other things: wealth in name is not wealth in reality; fame in name is not at all like that in reality; dominion by name - and remains so by name alone. Who is so mad as to strive for names that do not contain anything essential, and to pursue empty objects that must be avoided? Are these not the pleasures and well-being of life? Isn't all this a lie and seduction? Whether you point to fame, or wealth, or power, all is vanity. That is why Ecclesiastes says: “vanity of vanities, all is vanity” (Eccl. 1:2). That is why the prophet grieves when he sees such recklessness in life. As someone who saw someone running away from the light and chasing darkness would say: why are you doing this crazy thing? - so he says: “Why do you love vanity and seek lies? Know then that the Lord has made His venerable one wondrous” (Ps. 4:3, 4)) 5. Another translator says: “but (άλλά) know that you have made marvelous” 6. Do you see the wisdom of the prophet? How does he lead people to the knowledge of God? In the most obvious way and in the clearest way, by presenting yourself. I, he says, am a servant of the true God; Therefore, from me, know His strength, might, and providence. This is an important means to knowledge of God. The Prophet sometimes explains this, touching on creatures, when he speaks about the providence of God and, turning to the sun, to the sky, to the earth and air, from the order in visible things he preaches about the Creator; and sometimes he reveals this by referring to His servants and circumstances that happened to himself. So it was with Abraham. We know, the Hittites said (to him), that “you are the prince of God among us” (Gen. 23:6). How do you know? From victory, from trophies, from battles. So it was with the Jews. The miracles that happened to them brought fear to the whole land, just as the harlot of Jericho said then: “You have brought terror upon us, and all the inhabitants of this land have become timid because of you” (Joshua 2:9). So, one way (of knowledge of God) is from the side of creatures, and the other and clearest one is from the side of the servants of God; and from ancient times God sowed such a teaching in every generation. Thus He taught the Egyptians through Abraham, the Persians through him, the Ishmaelites and many others through his descendants, and through Jacob others who lived in Mesopotamia. Do you see how the inhabitants of the entire universe learned, if they wanted, from the saints? And even before that, the flood and the shifting of tongues could sufficiently awaken their souls. In fact, so that the event does not fall into oblivion over time, the place itself receives its name from it; It is Babylon that is called so because of the confusion of languages, so that the listener, guided by the name, goes back to the beginning of events and knows the power of God. So all the inhabitants of the West learned everything by entering into trade relations with the Egyptians. However, in ancient times and at the beginning there were few peoples in this part of the universe; Most people and nations lived in eastern countries. So Adam came out from there, and the descendants of Noah lived there, and after the pandemonium they lived there, and for the most part the inhabitants were in the east. God raised up teachers for them in every generation - Noah, Abraham, Isaac, Jacob, Melchizedek. That is why the prophet reminds those living wickedly of the events that happened to the saints, and says: “Know that the Lord has made His venerable one wondrous.” What does it mean: “made wonderful?” Made amazing, famous, famous, glorious the one who was devoted to Him. Thus, from the servant of God and the events that happened to him, know the power of the Lord. He didn’t just say: he bestowed blessings, but: “he made it wonderful,” expressing that he bestowed with great glory, with complete surprise. So it was with Abraham: God not only returned his wife untouchable to him, but also made him famous; granted him not only that he did not suffer anything unpleasant, but also that he became famous in Egypt. One thing was with him for his righteousness, i.e. that he did not suffer anything unpleasant, but other things for the benefit of those who heard, i.e. that he miraculously and beyond his expectations came out of there (Gen. 12). The same thing happened with the three youths, the same thing with Daniel in the lion’s den, the same thing with Jonah in the belly of the whale; God always saves with glory, but not everyone in general, but the “venerable one.” 7. Do you see how the prophet, while teaching the knowledge of God, at the same time teaches instructions for a virtuous life, instilling that one must place the hope of salvation not only on the goodness of God, but also on the goodness of one’s own deeds? “The Lord hears when I call on Him.” Having said that the Lord “made marvelous” (the monk), he does not stop there, but reveals another type of well-being. Which one? To have God constantly as your champion, helper and constant patron. Not once, he says, God does this, and not twice, and not three times, but always when we call on Him. Look here again at what speed this happens. As he said above: “When I cry, hear me, O God of my righteousness” (Ps. 4:2), so here he says: “The Lord hears when I call on Him.” Why, you say, are many not heard? Because they are asking for something useless. In this case, not being heard is better than being heard. Therefore, whether we are heard, we will not rejoice over it; If we are not heard, we will glorify God for this too. In fact, when we ask for useless things and are not heard, then from the very failure to receive what we ask, we receive benefit. And sometimes we ask carelessly; then God, through the slowness of giving alms, teaches us greater zeal in prayer - and this is an important benefit. “If you..., says the Lord, know how to give good gifts to your children, how much more is your Father in heaven,” who knows how to give and knows when to give and what to give (Matthew 7:11). And Paul asked and did not receive, because he asked uselessly (2 Cor. 12:8); and Moses asked, but God did not hear him either (Exodus 32:32). So, let us not retreat when we are not heard, let us not become discouraged and weak, but let us continue to ask with diligence, because God works everything for the good. “When you are angry, do not sin: meditate in your hearts on your beds, and be calm” (Ps. 4:5). What I said before, I will say now. Since the prophet wants to lead his listeners to the knowledge of God, he tries to free their souls from illnesses. He knew that a depraved life serves as an obstacle to the proper acceptance of high teaching. Paul also expressed this when he said: “I could not speak to you, brethren, as spiritual, but as carnal” (1 Cor. 3:1); and more; “I fed you with milk, and not with solid food” (1 Cor. 3:2); and again: “We should talk a lot about this; but it is difficult to interpret, because you have become unable to hear” (Heb. 5:11). Isaiah also says: “They seek Me every day and want to know My ways, like a people who do righteousness and do not forsake the laws of their God” (Is. 58:2). And Hosea says: “sow for yourselves in righteousness... so that when He comes, He will rain down righteousness on you” (Hosea 10:12). And Christ, teaching, said: “For everyone who does evil hates the light and does not come to the light” (John 3:20); and again: “How can you believe when you receive glory from each other, but do not seek the glory that is from the One God?” (John 5:44); and again: “this is how his parents answered, because they were afraid of the Jews” (John 9:22); and again: “Many believed in Him; but for the sake of the Pharisees they did not confess” (John 12:42). And everywhere one can see that a depraved life serves as an obstacle to the proper acceptance of the teaching. Just as pus accumulated in the bright pupil of the eye blinds and darkens its light, so the mind, occupied with vices, becomes darkened and blinded in our soul. That is why the prophet, knowing this, says: “If you are angry, do not sin.” He does not destroy anger, which can be useful, and does not reject indignation, which can be useful when directed against unrighteous and careless people, but he rejects unjust anger and reckless indignation. Just as Moses, beginning his speech on morality, first of all, sets the commandment: “Thou shalt not kill” (Ex. 20:13), so does this prophet, and even more so since the rules of piety were more familiar to him. This one prohibits murder, and this one destroys the very culprit of the murder - anger, which is the root and source of this evil. Therefore, Christ, wanting to destroy anger, said: “he who is angry with his brother in vain... is subject to fiery hell” (Matthew 5:22). You see what a restriction there is here and there: “When you get angry, do not sin”; “he who is angry with his brother in vain” - because one can be angry justifiably. So Paul was angry with Elymas, and Peter with Sapphira (Acts 5; Acts 13). I won’t even call it just anger, but philosophy, care, stewardship. The father is also angry with his son, but because he cares about him. He who wants to avenge himself is angry in vain; and whoever wants to correct others is the most humble of all. So God, when it is said of Him that He is angry, is angry not to avenge Himself, but to correct us. Let us also imitate Him: to take revenge, therefore, is a divine matter, but to take revenge otherwise is a human matter. However, God differs from us not only in that He is angry justly, but also in that in God anger is not some kind of passionate irritation. So, let us not be angry in vain. Anger is implanted in us not so that we sin, but so that we stop others from sinning, not so that it becomes a passion and a disease in us, but so that it serves as a cure for passions. 8. Imagine how great an evil is a vice, if with it medicine becomes poison, if with what we need to heal the wounds of others, we inflict wounds on ourselves; this is the same as if someone, taking iron to cut off the rotten parts of others, in vain struck himself and inflicted wounds all over his body, or if the helmsman sank the ship with the very oars with which it was necessary to stop the pressure of violent winds. This is also anger: it is useful in order to awaken us from drowsiness, in order to impart cheerfulness to the soul, in order to produce in us the strongest indignation for those who are offended, in order to make us exacting towards those who offend. That is why the prophet says: “If you are angry, do not sin.” If it were impossible, then he would not have commanded it, because no one commands the impossible. Thus, having given the apostolic commandment and the wise instruction of the Gospel, saying the same thing as Christ, he adds another instruction and says: “meditate in your hearts on your beds, and be quiet.” What do the spoken words mean? They seem unclear. During the time following dinner, he says, when you are going to bed, when you are getting ready to go to bed, when in the absence of everyone there is great calm, when no one bothers you and there is deep silence, you begin the trial of conscience, demand an account from it, and what vicious thoughts you had during the day, conceiving deceptions, or plotting intrigues for your neighbor, or allowing depraved desires, all this during such calm, put on display, put conscience is the judge of these vicious thoughts, destroy them, judge, punish the sinning soul. This is the meaning of the word: “calm down”; in other words: torture, crush everything that you have said in your hearts during the day; those. Torment and punish all the vicious thoughts you had on your beds during this calm; when neither a friend bothers you, nor a servant annoys you, nor does many things entertain you, then give yourself an account of your life for the past day. And why does he not talk about words and deeds, but about evil thoughts? This is the excess of his instruction. In fact, if one must punish vicious thoughts so that they do not turn into action, then all the more one must lament in one’s soul over such deeds and words. Let this be every day, and do not first fall asleep, man, until you think about the sins you committed during the day; then, no doubt, the next day you will not be so quick to undertake such enterprises. Just as you deal with money, not letting even two days pass without demanding an account from a servant, so that confusion does not occur from forgetting, so do with your affairs every day; in the evening, demand an account from the soul, condemn the sinful thought, hang it, as it were, on a tree, punish and command not to do such a thing in the future. Do you see the excellent healing - how he uses both preventive and corrective medicine? The instruction not to fall into sins serves instead of preventive medicine, namely the words: “If you are angry, do not sin”; and the words: “meditate in your hearts on your beds, and be calm” - instead of corrective medicine. After committing a sin, he still applies healing, depending on the sinner himself. Let us use such healing, which does not present any difficulty. If your soul does not tolerate the memory of sins, being ashamed and embarrassed, then tell it: there is no benefit for you if you do not remember them, but on the contrary - even great harm, because if you do not remember them on your own now, then your sins will be open before the eyes of everyone then; If you think about them now, you will soon get rid of them and you will not easily fall into others. In fact, the soul, fearing the evening judgment, so as not to again be subjected to the same test, condemnation and punishment, is slower to sin; and such is the benefit of this test that if we do this constantly for only one month, we will then acquire the habit of virtue. Let us not neglect such a blessing. Whoever puts himself before this judgment seat here will not be subject to heavy responsibility there. “If we judged ourselves, we would not be judged. Having been judged, we are punished by the Lord, so that we will not be condemned with the world” (1 Cor. 11:31, 32). So let us do this so that we will not be condemned. “Offer sacrifices of righteousness and trust in the Lord” (Ps. 4:6). Do you see the consistency of excellent advice? Do you see the perfect instruction? Having reproached his listeners for their sins, making them less quick to do such things, arranging an incorruptible trial and demanding an account in life, he then leads them to the practice of virtue. It is not enough just to abstain from evil, but one must try and do good. That is why he further offers this admonition: “turn away from evil and do good” (Ps. 33:15). Indeed, not committing virtues is subject to punishment, not just committing vices. And those who did not feed the hungry, did not give drink to the thirsty and did not clothe the naked - they did not predatory, did not indulge in covetousness, did not take someone else’s property; but since they did not give alms, they are given over to eternal punishment and endless torment for this. From here we learn that abstinence from evil does not bring us salvation unless at the same time we acquire goodness and practice virtue. 9. That is why the prophet, having turned the listener away from vices through heartfelt contrition, making him more capable of performing virtue, softening the cruelty of the soul and making it tender from inner contrition, begins a speech about truth and says: “offer sacrifices of righteousness and trust in the Lord.” What does it mean: “make sacrifices of righteousness”? Acquire truth, bring truth; that gift to God is the greatest, that sacrifice is pleasing to Him, that offering is very pleasing to Him, which does not consist in the slaughter of rams and calves, but in the performance of righteous deeds. You see how from ancient times the life of the Church has been prefigured and instead of sensual sacrifices, spiritual ones are required. Here he calls truth, as I said above, not a particular type of virtue, but virtue in general, just as we call someone who has all virtue a righteous person. This sacrifice does not need money, nor a knife, nor an altar, nor fire; it does not decompose into smoke, stench and ashes, but is accomplished only by the heart of the one who offers it. For her, neither poverty is an obstacle, nor lack of funds is a stop, nor a place, nor anything else like that; but wherever you are, you can offer it, being yourself a priest, and an altar, and a knife, and a sacrifice. These are rational and spiritual sacrifices: they are performed with great convenience, without the need for any external preparation. "And trust in the Lord." Another translator says: “and believe (πεποίθετε) in the Lord” 8. Whoever, through a righteous life, has acquired the mercy and favor of the Lord, has in Him the greatest champion, an irresistible helper, and receives great assistance from Him. Do you see the fruit of this sacrifice appearing right there? Do you see the treasure of blessings immediately coming from her? In fact, whoever has God as his assistant will fear whom? No one. And this is an important virtue - to hope in Him and be confident in Him. Along with truth, the prophet also demands from us this virtue - to be confident in God, to hope in Him, not to rely on anything worldly, but, detaching ourselves from everything like that, to cling to Him in thought. Indeed, the objects of real life are similar to dreams and shadows, and even more insignificant; They just appear, and they already disappear, and at the very appearance they cause a lot of anxiety to those who have them; and hope in God is eternal, unchangeable, immovable, unchangeable, capable of delivering perfect security and making him invincible who maintains it carefully and with proper disposition. “Many say: “Who will show us good?” Show us the light of Your face, O Lord!” (Ps. 4:7). Having completed the instruction regarding morality, having led to the knowledge of God and having used all measures to awaken the souls of the erring, and especially from what happened to himself and from the providence of the saints, proving God's care for us, the prophet presents some objection offered by weaker and rude people, and says: “Many say: “Who will show us good?” . It is not those few, honest and valiant people who know how to philosophize, who say this, but the disorderly, ignorant, and reckless crowd. What do the words mean: “who will show us good?” . There are people who, either slandering the providence of God, or out of love and affection for pleasure, peace, wealth, fame and power, say this: where are the blessings of God? I am in poverty, illness, misfortune, enduring extreme disasters, slander, slander; and the other in prosperity, luxury, power, fame and wealth. Some of them only seek these benefits, ignoring the true benefits, i.e. virtue and wisdom; and others, as I said above, slander the providence of God because of this and say: where is the providence of God, when there is such a disorder in life, when so many suffer shortcomings, poverty and extreme misfortunes? Where is the proof of God's care for us? But those who speak in this way do the same thing as if someone, in the clearest and purest noon, sought to see the sun and doubted its light. This is what the prophet shows and, immediately offering permission, says: “Show us the light of Your face, O Lord.” He did not say: he appeared, he did not say: he shone, but: “appear,” expressing that just as what is written on an open face is obvious to everyone and cannot be hidden from anyone, and no one can help but recognize a face illuminated by light and reflecting rays, so it is impossible, he says, not to recognize Your providence; as a signified light, i.e. imprinted and inscribed on the face is clear to everyone, so is the providence of Your love for mankind. He calls light here patronage, care, assistance, industry. Having said this, he then gives a proof. Which one? “You have filled my heart with joy,” he says (Ps. 4:8). Having reproached foolish people, he borrows proof of God’s providence from prudent and sound people, and says: “you filled my heart with joy,” i.e. He taught me to be wise, to despise everyday things, to know true and permanent things, he elevated me with good hopes, he guided me to the future life, and before enjoying blessings, he inspired me with the hope of blessings. Well, that's what he said. 10. In fact, if someone who hopes to receive an inheritance or achieve high power, not only at the time of receipt, but even before actually receiving it, is enlivened by hope and during all this time becomes delighted with expectation, then imagine in what state should be the one who expects the eternal and immortal kingdom and such blessings, “no eye has seen it, no ear has heard, and it has not entered into the heart of man” (1 Cor. 2:9). That’s why he says: “You have filled my heart with joy.” It was the action of God’s greatest providence that He prepared and communicated such goodness even then. If people who are more rude, carnal and tied to the earth do not heed this, then discontent and confusion arise not from the Promised One, but from their ignorance. And he did not simply say: “You filled ... with joy,” but: “my heart,” expressing that his joy did not come from external objects, not from slaves, not from gold and silver, not from clothes, not from a luxurious table, not from the greatness of power, not from the splendor of the home. This is joy not of the heart, but of the eyes alone. Many of those who have acquired these benefits even consider life not to be worth living; they carry a cave of sorrows in their souls, exhausted from many worries and tormented by constant fear. But my joy, he says, is not in this, but in the rational heart, the incorporeal soul, thinking about the incorporeal. If real blessings please you, then understand God’s providence from them; but learn all the more from future blessings, the more excellent, constant and unchangeable they are. If the fact that you enjoy wealth and prosperity convinces you of the existence of God’s providence, then all the more let heavenly wealth lead you to such a conviction. And if you say: why are those blessings only in hope and unknown? - then I will say that we believers consider these expected benefits to be more known than visible benefits: such is the conviction of faith. If you also say: why don’t we receive reward here? - then I will say that here is a time of labor and exploits, and there - crowns and awards. And it was the work of God’s providence that labors and exploits were determined for the present life, short and fleeting, and rewards and crowns were postponed until life immortal and ageless. But since many are weak in soul, God also granted them sensory benefits. Thus, for example, He led the Jewish people. Their wealth flowed, and life continued until old age, and there were no diseases; extermination of enemies and deep peace, trophies and victories, good families and many children, and everything like that was granted to those who obeyed God. But when our Lord Jesus Christ came, calling us to heaven, convincing us to despise the blessings here, instilling love for the blessings there and tearing us away from everything worldly, then rightly the present blessings were reduced and all wealth was contained in the blessings of the future, since we became perfect. In the same way, fathers amuse children, while they are small, with shoes and clothes, gold and necklaces; and when they grow up, then, leaving this, they give them something else, more, such as: the right to vote in the court, nobility in the city, fame at the royal courts, leadership and power, turning them away from all childhood ambition. This is exactly what God did: He wanted to turn us away from small and childish objects, He promised heavenly blessings. Therefore, do not cleave to fickle and fleeting blessings and do not be cowardly. However, He did not completely deprive you of these benefits. Since it is impossible for creatures clothed with flesh and living in the body to exist without them, He abundantly gives them to us as well. That is why the prophet, having judged highly and wisely about this type of God’s providence and said: “You have filled my heart with joy,” adds the following: from the time that their bread and wine [and oil] multiplied” (Ps. 4:8). With these words he also touches on a considerable part of God’s providence, which is revealed in visible objects. When he speaks of wheat, wine and oil and their abundance, he means the rains, and the prosperity of the seasons, and the bowels of the earth that grows and gives birth, and the flow of the air, and the rising of the sun, and the changes of the moon, and the choirs of the stars, and summer, and winter, and autumn, and spring, and the art of the farmer, and the suitability of tools, and many other devices, since, if all this did not cooperate, then the fruits could not form and reach maturity. Thus, when he names wheat, wine and oil, he gives the wise a reason to conclude from the part to the whole, revealing the sea of ​​God's providence, visible in sensory objects. 11. That is why Paul, in one of his speeches, discussing the providence of God, borrows evidence from here and says: “giving us rain from heaven and fruitful seasons, and filling our hearts with food and joy” (Acts 14:17). The Prophet, not wanting to say unnecessary things, does not mention everything else, about the fruits of the earth, about the fruits of trees, about genera of plants, about genera of seeds, about genera of herbs, meadows, flowers, gardens, and the like, and uses collective names of objects necessary for our life, making it possible to understand others through them. God not only gives us all this, but gives us in abundance every year. And if he sometimes reduces his gifts, then again he shows his providence, awakening many from laziness and forcing them to ask for these benefits from Him. If some say that it is not the work of God, but of idols, to give rain, then we ask them: how is this known? They will say: the poets say that Zeus gives rain 9. But they themselves say that he is an adulterer, a child molester, a parricide, and others attribute no less crimes to him. But this, they will say, is unfair. Therefore, it is also unfair that he gives rain. If you accept the latter, then you must also accept the former; and if you reject the first, then at the same time the last. We, presenting witnesses of the power of God, usually accept everything they say about Him. Therefore, you need to admit that Zeus is an adulterer, and all the other crimes that they attribute to him, and from here make sure that such crimes are not characteristic of the divine power, and therefore he is not God. But, even if you didn’t want to accept it, such a fable falls by itself and such a lie exposes itself and completely refutes the poets. And when they are refuted, then, obviously, all your reasoning loses its validity. After all, they invented and appointed the very names of the gods, as one of your own philosophers said 10. If, leaving them, you resort to allegory, then I ask you: what is Zeus? The flaming (ζέουσα) essence is said to be the part above the air, which is called ether because it burns and burns. Consequently, he is not some rational and free being, but an unreasonable one. The airy essence has neither reason nor meaning, as everyone knows, and everyone knows this, even if he were more insensitive than stones. Thus, Zeus is destroyed and his being disappears. And if Zeus is air, and air is what we said, then the fable loses its power. If he is air, then he was not someone’s father and did not give birth to any essence, as (poets) compose, for example, the sun, which is called Apollo and the son of Zeus; After all, the sun has no meaning, no reason, no mind, but it is also a material product, controlled and led by the law to which God in the beginning subjected it. However, rain does not come from the ether, but from clouds that receive water either from the sea, or from waters rushing above the sky, as the prophets say. If you do not believe the prophets, then we can present clear and obvious signs that completely prove that they were inspired by God and did not tell us anything from themselves, but by inspiration from divine and heavenly grace. In fact, everything they said is fulfilled and everything is justified by events, whether you look at the Old Testament or New Testament predictions. Thus, everything said by the prophets about the Jews was fulfilled, and this fulfillment is obvious to everyone, as well as what was said about Christ in the New Testament; This especially proves that the Scripture of both testaments is divine. If it is divine, then everything said in it about God is true. Therefore, do not doubt God’s providence, but be amazed at His care, how He, despite the fact that there are both evil and good among people, provided everyone with the universe and the sun and gives rain. And if He leaves some in poverty and misery, He leaves them in order to correct their soul and make it more wise. You know, you know well, that wealth for the inattentive serves as a means to vices, and poverty is the mother of wisdom, and this is revealed every day through experience. How many poor people are much more prudent and wiser than the rich, and even healthier in body, since poverty properly organizes their body and soul? “I lie down calmly and sleep, for You, Lord, alone allow me to live in safety” (Ps. 4:9). Here is another important type of God’s providence, which consists in the fact that those devoted to God enjoy peace. “Great peace have those who love Your law, and there is no stumbling block for them” (Ps. 119:165). Usually, nothing brings peace more than the knowledge of God and the acquisition of virtue, which destroy the internal struggle of passions and do not allow a person to be at war with himself. Truly, if someone does not enjoy such peace, then, even if the deepest peace surrounds him from the outside, even if no enemy attacks him, he is the most unfortunate of all in the entire universe who are attacked by enemies. 12. The Scythians, Thracians, Sarmatians, Indians, Moors and other savage peoples do not wage war as cruelly, as is their custom, as the obscene thoughts and vicious desires nesting in the soul, the love of wealth, the desire for power, and attachment to everyday objects. And indeed it is so, because that war is external, and this one is an internal struggle. And that disasters born within are much worse than disasters occurring outside, and usually cause greater harm, this can be seen in everything. Thus, the tree is more damaged by worms that originate inside, and the strength and health of the body is more disrupted by diseases that originate within than those that occur outside; and cities are destroyed not so much by external enemies as by domestic ones: just as the soul is usually not so much infected by disasters attacking from without as by diseases originating within. But whoever, having the fear of God, completely stops this war, curbs passions, strangles various animals - vicious thoughts, and does not allow them to hide inside, he will enjoy the purest and deepest peace. Christ, having come, gave us this peace (John 14:27); Paul also wished for this peace for believers, repeating in each epistle: “Grace to you and peace from God our Father and the Lord Jesus Christ” (1 Cor. 1:3; Gal. 1, etc.). He who has this peace is not afraid not only of the enemy and the barbarian, but also of the devil himself, but laughs at all the hordes of evil spirits, is more complacent than all people, is not burdened by poverty, is not exhausted by illnesses and diseases, and is not embarrassed by any other human disasters that unexpectedly happen, because he has a soul capable of enduring all this courageously and very easily, a strong and healthy soul. To make sure this is true, let's give an example. Let there be some envious person, and let no one rebel against him: what good does it do him? He rebels against himself, inflicts thoughts on himself that are more dangerous than any sword, is irritated by everything visible, is tormented at the sight of every person he meets, and does not feel good towards anyone, but considers everyone in general to be his enemies. What benefit does he have from the outside world, when he himself rages and rages, like the common enemy of the human race, and goes everywhere, carrying within himself such a war, countless spears and swords, and wanting to suffer a thousand deaths rather than see any of his own creatures enjoying good opinion and prosperity? Also, one who has given himself over to the passion for wealth carries in his soul countless wars, battles and turmoil, is in fear and anxiety and cannot be in a good mood for the slightest time. But the one who has freed himself from passions is not like that; on the contrary, he remains in a quiet haven, enjoys wisdom and is not exposed to any such trouble. That is why the prophet, enjoying this gift of God’s providence himself, said: “I lie down calmly and sleep,” expressing that for a person who does not have this world, not even the harbor common to everyone is open, but even that, the harbor of sleep and night, is blocked. Passions even disrupt the rest given by nature and completely overcome the power of sleep with their cruelest violence. Devoted to envy, hatred, covetousness and theft, carrying war with them everywhere and having hidden enemies inside, wherever they go, they cannot escape this struggle anywhere; even if they stayed at home, even if they lay on their beds, they are exposed to a cloud of arrows, confusion that is stronger than any waves, they endure murders, screams, groans and other disasters that are much crueler than those that happen in war. But the righteous man is not like that: he enjoys peace while awake, and during the night he indulges in sleep with great pleasure. What does it mean: “together (together)”? Concentrating, he says, in himself, going deep into himself, not being distracted by countless worries, not thinking about the affairs of this or that, not scattering his thoughts throughout the entire universe, but thinking about himself, about what is useful to me and what is especially fitting for a person, “for You, Lord, have filled me alone with hope.” The meaning of his words is as follows: with the hope of future blessings and hope in You, I have curbed all my passions. In the same way, Paul says: “For our momentary affliction produces eternal glory beyond measure, as we look not at what is seen, but at what is unseen” (2 Cor. 4:17, 18). Indeed, there is no difficult task that would not become easy with the hope of reward from God. That’s why he says: “He alone filled me with hope” 11. And the word “one” contains considerable power of instruction. 13. What does “one” (κατά μόνας) mean? This means: without vicious people. I enjoy, he says, this world before You and live alone, avoiding depraved people. And quite fair. Just as bodies often perish from the infection of spoiled air, so the soul often suffers harm from communicating with vicious people, and just as a healthy eye, looking at a sick person, is affected, and someone suffering from scabies communicates his illness to healthy people, so it often happens to the soul from communicating with vicious people. Therefore, Christ commanded not only to avoid such people, but also to reject them: “If, He says, your right eye causes you to sin, pluck it out and throw it away from you” (Matthew 5:29), meaning in this commandment not the eye, since what harm can the eye do when the soul is in a healthy state? - but friends close to us, who have become, as it were, our members and harm us, commanding us not to value their friendship in order to work out our own salvation more safely. Therefore, the prophet himself further says: “I have not sat with lying people, and I will not go with treacherous people” (Ps. 25:4). And Jeremiah pleases the one who “sits alone and bears the yoke in his youth” (Pl. 3:27, 28). Likewise, Proverbs says a lot about this and convincingly instills in everyone that one must not only evade, but also flee from people who advise evil, and not deal with them. In fact, if material objects are often damaged by touching something bad, then what about free beings? The color and health of the body belong to us by nature, but it happens that they are spoiled by extraneous influences that are contrary to them; also appetite is natural, but it is often lost in us due to a painful state; one can see many other similar cases. If natural functions change, then those dependent on free will - all the more so, the more they are capable of any change. Therefore, let us not consider associating with bad people an unimportant harm, but above all else, let us avoid such people, even if they are wives, even friends, or anyone else. It also destroyed great men such as Solomon and Samson; it corrupted the entire Jewish people. As a rule, it is not wild animals that cause harm as much as vicious people; those clearly carry out their poisonous actions, and these insensitively and silently spread the infection every day, little by little weakening the power of virtue. That is why the Lord forbids a shameless look: “everyone who looks at a woman with lust has already committed adultery with her in his heart” (Matthew 5:28): so easily and quickly evil is communicated! And when you intend to settle in a city, you try a lot to find out everything about the climate there, whether it is harmful, whether it is damp, whether it is dry; when it comes to the soul, you do not try at all to recognize those who have to enter into communication with it, but simply and indiscriminately entrust it to everyone. What kind of forgiveness, tell me, can you receive by showing such contempt for her? Why, do you think, have the men living in the deserts become wondrous and glorious? Is it because they run away from the noise and marketplaces and settle away from the smoke rising among the troubles of everyday life? Imitate them too, trying to find a desert in the middle of the city. How is this possible? If you run away from vicious people, if you follow the virtuous. Thus, you will achieve greater security than those who live in the deserts - not only by moving away from harmful people, but also by communicating with useful ones. If you run away from vicious people and follow virtuous people, you will gain two benefits: you will increase virtuous deeds and reduce vicious deeds. So, for this to happen, let us do this, heeding the Psalmist, who says: “For you, O Lord, alone allow me to live in safety.” Here I will end the word, believing that a sufficient explanation of these sayings has been offered, in Christ Jesus our Lord, to whom be glory and dominion, now and ever, and to the ages of ages. Amen. Translation by P. Yungerov – Editorial office of “ABC of Faith” Museum (μουσεϊγ) – a building dedicated to the muses, or a place designated for scientific studies, a school. An unknown translator mentioned in Origen's Exapla. Those. when Abraham lived in Gerar. The residents of St., neighboring Gerard. John Chrysostom calls them Persians. Unknown translator mentioned in Origen's Exapla Homer in the Odyssey rape. 14th, Theocritus in the idyll 4th, and others. You might be interested in: