Беседа 41 на псалом 131 100

Ps.131:1. Song of degrees. Remember, Lord, David and all his meekness. The meekness of Moses and an explanation of what shows true meekness and what shows cruelty. Remembering David's meekness, why does the psalmist speak of his vow to build a church to the Lord? - “We have heard that it is in Euphrath... Let us enter His villages” (Ps. 132:6–7). A prayer for the peace of the Ark of the Covenant and the people and for the splendor of the church for the sake of the virtues of David and the divine promises that were given to him, which were given, however, with a condition. – If this condition is fulfilled, the Jews will enjoy spiritual and material benefits. - “My sanctuary will flourish in it” (Ps. 131:18). 1. In other places, salvation is sought only for the sake of the memory of the ancestors, but here they also talk about virtues, about what serves as the source of all good things - about modesty, humility, meekness, which Moses was especially distinguished for. He was, says Scripture, “the meekest man of all people on earth” (Num. 12:3). But some of the heretics, condemning his behavior and words spoken, say: what are you saying? Was he really the most meek who attacked an Egyptian and killed him, who shed so much blood of the Jews and made so many wars between them, who allowed relatives to kill relatives, who opened the earth with prayer, brought down fire from above and drowned some, burned others? If such a person was meek, then who is angry and cruel? Stop it, don't talk nonsense. I affirm and will not cease to assert that he was meek and even the meekest of all people, and, if you want, then not by anything else, but by the very thing that was said against him, I will try to prove his meekness. At the same time, one could say about what he spoke before God about his sister, about the prayer that he offered for the people, about all these apostolic and heavenly sayings, about the condescension with which he talked with the people. One could say about this and list much more; but, if you want, leaving this aside, we will prove from the very words that were spoken above by the enemies that he was the meekest person - from the very basis on which some call him heavy, cruel and angry. How can we prove this? If we first distinguish and define what meekness is and what cruelty is. To strike does not mean to be harsh, and to spare does not mean to be meek; meek is the one who can endure insults inflicted on himself, and protects those unjustly offended and strongly rebels against those who offend him; on the contrary, whoever is like that is careless, sleepy, no better than dead, and not meek, not modest. Not to pay attention to those who are offended, not to sympathize with those who suffer unjustly, not to be angry with those who offend - this is not a virtue, but a vice, not meekness, but carelessness. Thus, this proves his meekness that he was so ardent that he immediately rushed when he saw others offended, unable to restrain his indignation in defense of justice; and when he himself suffered evil, he did not take revenge, did not attack, but always remained wise. If he were cruel and angry, then, being inflamed and heated up for others, he would not remain calm for himself, but then he would give himself over to anger much more. You know that what concerns us is much more painful for us than for others. And he, when others suffered evil, reflected the insult no less than the sufferers themselves; he endured the insults inflicted on himself with great patience, being high in both cases, expressing in the first his hatred of evil, and in the second his long-suffering. And what, tell me, should he have done? Neglect the insult and evil caused to the people? But this would not be characteristic of a leader of the people, not a magnanimous and kindly one, but an inactive and careless one. You do not condemn a doctor who, through cutting, stops the rot that penetrates the entire body: why do you call the most cruel person the one who decided to stop with a strong blow a disease that was much more dangerous than the rot that was spreading throughout the entire people? This is characteristic of an unreasonable judge. The leader of such a multitude of people, the leader of a people so cruel, rude and unbridled, should have stopped the evil at the very beginning and kept the evil at the door so that it would not extend further. But, you say, he made the earth swallow Dathan and Aviron? What are you saying? Was it really necessary to ignore the trampling of the priesthood, the violation of the laws of God, the destruction of what holds everything together, i.e. sacred dignity, to make what is inaccessible accessible to everyone, and through weakness towards these people to allow everyone to trample on the sacred fence and overthrow everything? But it would be a matter not of meekness at all, but of inhumanity and cruelty, to ignore the spread of such evil and, having spared two hundred people, to destroy so many thousands. Also, tell me, when he commanded to kill his relatives, what should he have done if God was angry, wickedness increased, and there was no one who could save them from anger? Should we allow the heavenly blow to descend on all the tribes and commit complete destruction to the entire race, leaving sin unattended along with the punishment, which was becoming incurable - or by punishing and killing a few people to destroy sin, restrain anger and bend God to mercy for criminals? If you examine the deeds of the righteous man in this way, then you will especially see that he was very meek. 2. However, having left it to the curious to draw conclusions from the above, so that we do not make a foreign object larger than the nearest one, let us return to what was proposed. What was proposed? “Remember, O Lord, David and all his meekness: as he swore to the Lord, he promised to the God of Jacob” (Ps. 132:1, 2). Having proposed to talk about the meekness of David, and leaving his deeds in relation to Saul, to his brothers, to Jonathan, long-suffering in relation to the soldier who showered him with countless reproaches, and other numerous others, the psalmist turns his speech to the main matter, which showed especially great zeal. Why does he do this? For two reasons; firstly, because it is predominantly pleasing to God: “to whom I will look,” He says, “to him who is humble and contrite in spirit and who trembles at My word” (Is. 66:2); secondly, because at that time it was especially necessary to restore the church, build a city, and restore the ancient social order; That’s why he especially turns his speech to this; that which is known and recognized by all, leaves, - everyone knew the meekness of David, - and this, especially necessary for his purpose, is exposed. Indeed, what did the Jews want to see then? Renewal of the church and restoration of ancient worship. And since David was especially famous for this deed, then, as if as a reward for his zeal, the psalmist asks God to build the church and says: “Remember, O Lord, David and all his meekness: as he swore to the Lord, promised to the God of Jacob: “I will not enter the dwelling - my house, I will not enter my bed, I will not give sleep to my eyes and slumber to my eyelids and rest to my churches, until I find a place The Lord, the dwelling place of the God of Jacob" (Ps. 131:1-5). But how does this apply to you? Since I, he says, am his descendant, and since you, having accepted his zeal, promised to restore his family and kingdom, now we ask that these promises be fulfilled. David did not say: until I build, because this was not allowed to him, but: until I find a place for the Lord, a dwelling place for the God of Jacob. Without mentioning the one who built, the psalmist points to the one who made the vow, so that you know how great a blessing is a right spirit, and how God always assigns a reward to intention. Therefore, he is especially mentioned, since he was a builder more than his son, because he made a vow, and this one received a commandment. And look at his zeal: not only, he says, will I not enter the house and ascend to the bed, but I will not enjoy what is a natural need in peace until I find a place and habitation for the God of Jacob. God reproached the Jews with feelings opposite to this when he said: you live “in your adorned houses, while this house is desolate” (Hag. 1:4). “Until I find a place for the Lord, a dwelling place for the God of Jacob.” Look again here at the zeal and care of his soul. The king says: “until I find a place for the Lord, a dwelling place for the God of Jacob,” while he himself owned everything. He wanted to build not just, but in the most convenient and most decent place for the church, and he had to look for this place: he was so vigilantly careful! “We heard that it was in Euphrath; we found it in the oak fields” (Ps. 132:6). Now he tells about what happened a long time ago, expressing that even before the ark traveled a lot of time, moving from place to place; That’s why he says: “We heard that it was in Euphrates,” i.e. our fathers told us about this; we know from hearing that even then, wandering everywhere through fields and deserts, he was later placed in place; let it be the same now. The word: “in Euphrath” here means the tribe of Judah, in which the ark was placed after a long wandering. “Let us enter His villages, let us worship the place where His feet stood” (Ps. 131:7). Do you see what a sensual expression he uses due to the great insensibility of his listeners, mentioning the villages of God, his feet and the place where His feet stood. He spoke all this about the place of the ark, since terrible verbs emanated from there, resolving confusion regarding the affairs of the Jews and predicting the future. “Stand, O Lord, in the place of Thy rest, Thou and the Irk of Thy Holiness” (Ps. 132:8). Another translator (unknown, see Orig. Ex.) says: “your strength” (ισχύος). Third (unknown, see Orig. Ex.): “thy powers” ​​(κράτους). Both are true, because holiness was given from there, and the writings kept there brought both holiness and power. 3. Well, he said so. Indeed, through the ark God showed power not once, not twice, but many times, as for example, when it was taken by the Azotians, when it overthrew the idols, when it struck those who touched it, when it stopped the plague, upon His return, and with other deeds performed there, God demonstrated His power. What does it mean: “stand, O Lord, in the place of Your rest”? Establish in place, he says, us wanderers and the ark carried, and at least someday, finally, calm it down. “Your priests will be clothed with righteousness, and Your saints will rejoice” (Ps. 132:9). Another (unknown, see Orig. Ex.): “let them be clothed” (αμφιεσθήτωαν). Third (unknown, see Orig. Ex.): “let them be clothed” (ενδυσάσθωσαν). This is much clearer because he is praying, not prophesying, and asking for the acquisition of virtue. “Truth” here he calls sacred rites, priesthood, and worship. sacrifices, offerings, and at the same time an immaculate lifestyle, which should especially be demanded of priests. “And Your saints will rejoice,” i.e. when will it come true. Look: he does not ask for the construction of a city, or an abundance of life supplies, or any other kind of prosperity, but the splendor of the church, the tranquility of the ark, the perfection of the priests, sacred rites, worship, the priesthood. Further, since those who asked for this were themselves guilty of many sins, he again resorts to the ancestor and says: “For the sake of David your servant, do not reject the face of your anointed one” (Ps. 132:10). What does it mean: “for the sake of David your servant”? Not only for his virtue, he says, and not because he showed such zeal for the creation of the church, but also because you gave him such a promise. “For the sake of David Your servant, do not reject the face of Your anointed.” Whom? The one who was then anointed ruled and stood at the head of the people. “The Lord swore to David in truth and will not deny it: “I will plant the fruit of your womb on your throne” (Ps. 132:11). Having mentioned David, the virtue of this man, his zeal for the church, outlining ancient events and making a request for the restoration of their previous social order, he now offers the most important thing, namely, he speaks about God’s promises. Which ones? “I will set you on your throne from the fruit of your body.” But these promises were given not simply, but with some condition. What is this condition? Listen: “If, he continues, your sons keep My covenant and these My revelations which I will teach them, (then) their sons also will sit on your throne forever” (Ps. 131:12). Having concluded such conditions, God handed them the handwriting, and they answered: “We will do everything that the Lord has said and be obedient” (Ex. 24:7). Then, seeing that one side has violated the conditions, he turns his speech to the place, borrowing words of consolation from everywhere: “For, he says, the Lord chose Zion and desired it for His dwelling place: this is My rest for ever and ever; here I will dwell, for I have loved it” (Ps. 132:13, 14). Those. It was not man who chose this place, but God appointed it, condescending to their weakness. The meaning of his words is as follows: do not allow the place that You took, which You chose, which You appointed, which You recognized as convenient for Yourself, to be destroyed and perish, because You said: “Here I will settle.” But He said it with conditions. Which ones? “When I bless his food I will bless him; I will satisfy his poor with bread” (Ps. 131:15). “I will fill with bread” he calls the abundance of life supplies, fertility, and prays that everything will flow to them as if from sources. Indeed, the Jews led such a lifestyle in ancient times, not feeling natural needs, when only God favored them; They had no shortage of bread, no famine, no plague, no premature death, or anything else like that that usually happens to people, but everything flowed to them as if from sources, because the hand of God corrected the weakness of human affairs. So he says here; You promised to bless his fishing, that is, to provide an abundance of necessary things with great security. “I will bless his food, I will satisfy his poor with bread, I will clothe his priests with salvation, and his saints will rejoice with joy. There I will raise the horn of David. I have prepared a lamp for My anointed. I will cover his enemies with shame, and in him my holiness will flourish” (Ps. 132:15-18). Look at the prosperity in all respects: they will not lack anything necessary, the priests will be safe, the people will be in joy, the king will be in strength. “Lamp” here he calls either a king, or patronage, or salvation, or light, and at the same time the greatest form of well-being. Which? The fact that the enemies will hide and there will be no one who could harm these benefits. He did not simply say: destruction, but: “shame,” wanting them to hide alive, to leave, and with their suffering to testify to the strength and prosperity of this people. “My sanctuary will flourish in it.” What does “on it” mean? On the people. Instead of: “shrine”, another translator (unknown, see Orig. Ex.) says: “horn” (κέρας). Third (unknown, see Orig. Ex.): “the definition of it” (αφόρισμα αυτου). Fourth (unknown, see Orig. Ex.): “determined for him” (αφωρισμένον). What do these words mean? It seems to me that this is talking about prosperity, security, power, kingdom. That which I determined for him in the beginning, he says, will prosper, multiplying, not withering or diminishing; but all this will happen in this case if the above condition is preserved. Which? “If your sons keep my covenant.” The promises of God alone do not bring us benefits if we do not fulfill what follows on our part, and with them in mind, we should not be faint-hearted and indulge in carelessness. He does not provide many of the benefits that God has promised if those who received the promises turn out to be unworthy; just as He does not carry out the punishments that He threatened, when those who angered Him subsequently correct themselves and reject His anger. So, knowing this, let us neither indulge in carelessness because of the promises, lest we fall, nor despair because of the threats, but correct ourselves. In this way we can achieve future blessings through the grace and love of our Lord Jesus Christ, to whom be glory and dominion forever and ever. Amen. The psalms in the text are translated by P. Yungerov - Editorial office of the ABC of Faith You might be interested in: