Беседа 44 на псалом 134 104

Ps.135:1-2. Hallelujah. Praise the name of the Lord, praise, O servants of the Lord, who stand in the church of the Lord, in the courts of the house of our God! The importance of psalmody or praise to the Lord in a person’s spiritual life. – What does it mean: “for His inheritance” (Ps. 134:4)? – Other motives for glorifying the Lord: the wisdom of God in the arrangement of clouds, the combination of rain with lightning and the movement of winds. – “From your treasures” (Ps. 134:7). - Special divine care for Israel and the highest goal of the signs performed in Egypt and - upon leaving it - victories over enemies. - Praise the Lord for his extraordinary mercies. – “The idols of the pagans are silver and gold” (Ps. 134:15) – Difference in blessings. 1. Again the prophet calls his hearers to a sacrifice consisting of praise; it is a sacrifice and offering to God. Therefore, in another place he says: “I will praise the name of my God with song, I will magnify Him with praise. And (this) will please God more than a young calf with growing horns and hooves” (Ps. 69:31, 32). He constantly mentions the “church” and the “courts,” tying them to this place and not allowing them to retreat. For this reason, at the beginning, God commanded the construction of a church in order to destroy all wickedness and idolatry among them, when they should have all gathered in one place, and not wandered everywhere arbitrarily and freely, and in groves and springs, on hills and mountains, find reasons for wickedness, making sacrifices there and making libations on the heights. For this reason, the law condemned to death the one who made a sacrifice outside the church: if “he does not bring the congregation to the entrance of the tabernacle, or if someone kills outside the camp, then the blood will be imputed to that person” (Lev. 17:4). Therefore, the prophet gathers them everywhere to this place, so that, while listening, they will be admonished and kept from going astray. He commands to sing, sing psalms and praise, because praises to God were also for them an incentive to piety, containing stories about ancient events in Egypt, in the wilderness, in the Promised Land, during the legislation, on Mount Sinai, during wars; one and the same activity was both the glorification of God and the admonition of the singers, which organized their lives and led them to the right doctrine. “Praise the Lord, for the Lord is good” (Ps. 135:3). Another translator (unknown, see Orig. Ex.) says: “since he is merciful” (χρησός). What is especially desirable for listeners, he often points to - humanity, forbearance, the mercy of God. “Sing to His name, for it is good” (Ps. 134:3). By this he expresses that such an activity contains some pleasure along with benefit. Its special benefit is to utter praise to God, purify the soul, elevate thoughts, learn right truths, and philosophize about the present and future. But at the same time, with its harmonious sounds, it also brings great pleasure, some consolation and relaxation, and makes the singer worthy of respect. And that it really makes those who sing so can be seen from the words of another translator (Aquila), who says: “because it is decent” (ευπρεπές), and a third (unknown), who says: because it is pleasant (ηδυ). They both speak the truth; whoever sings a psalm, even if he were extremely depraved, being ashamed of the psalm, curbs the power of voluptuousness, and even if he was burdened with countless vices and overcome by despondency, enjoying pleasure, he lightens his thoughts, inspires the mind and elevates the soul. “For the Lord has chosen Jacob for Himself, Israel for His inheritance” (Ps. 134:4). He speaks not about the common benefits that they had together with others, but about their own and special ones. What kind of benefit is this? The fact that He chose this people, dedicated it to Himself and showed them special providence over others. Prophets do this all the time, i.e. compose many of their speeches from a description of the benefits that were provided to them. What does it mean: “to His inheritance”? Into wealth, into property. Although this people were small in number, God chose them for His own wealth, looking not at their small numbers, but at the virtues to which He wanted to guide them, as if all other people did not constitute such wealth for Him as these people, which indeed was the case both by God’s favor towards them and by their upbringing. And Paul often calls the salvation of people “riches,” as, for example, when he says: “there is one Lord of all, rich to all who call on Him” (Rom. 10:12); and again: “before his Lord does he stand or fall” (Rom. 14:4). You see how the prophet expresses God’s love, providence, care, and favor for them, calling them “His property.” With both expressions, he shows God’s special providence for them, both by the fact that he “chose” and by the fact that he “was His inheritance.” Do you see how he showed His love for mankind? That’s why at the beginning he said: “For I know that the Lord is great and our Lord is above all gods” (Ps. 134:5). Here is another reason - to sing praises. But tell me: you “know”, but don’t others know? They know, but not as much as I do. Saints and especially exalted people can truly know His greatness, not all that it is in itself - this is impossible - but more clearly than others. “And our Lord is above all gods.” So, you say, having said: “The Lord is great” and “for I have come to know,” he then reduces the power of his words, compares God with other gods and gives Him superiority in comparison. No, he said so adapting to the weakness of his listeners, wanting little by little to raise them to such understanding. Indeed, it is not a very strong proof of greatness to say that God is higher and greater than others; but, as I said above, he adapts his speech to weakness listeners, elevating them little by little. They then loved to hear this and be convinced of it. 2. And that God is incomparably superior to everyone, He further shows this, giving the greatest proof of His power and thereby explaining that the former was spoken by Him due to the weakness of the listeners. When he only points to this subject, he speaks of something unimportant; and when it confirms, explains and proves His greatness, it represents His great works. What kind of deeds does he then present that are worthy of God and characteristic of Him alone? Look: “he continues, everything that the Lord wanted, he did in heaven and on earth, in the seas and in all the abysses” (Ps. 134:6). Do you see the omnipotent power? Do you see the source of life? Do you see an irresistible force? Do you see the incomparable superiority? Do you see power that meets no obstacles? Do you see how easy and convenient everything is for Him? “Everything, he says, that the Lord willed, he created.” Tell me: where? "In heaven and on earth"; not only here, but also in heaven; not only in heaven, but also on earth; and not only on earth, but also “in the seas and in all the abysses.” “The abyss” he calls the underworld of the earth, just as the word “in heaven” also expresses the places above the heavens. Despite their vastness, His will does not meet obstacles anywhere, but penetrates everything, and what is truly amazing is that the One who created this did not create it with difficulty, not with effort, not by command, but by will; He just wanted it, and it happened. Do you see how He showed the ease of creation, the multitude of creatures, and unlimited power? Then, without speaking about the sky and the sea itself, he sets out what is in them, and, moreover, not everything that is in them, but, leaving what is in the sky, although it is especially wondrous, he speaks of what is near the sky. Why? Because those objects, although great, are unknown to many, and these, although smaller, are open and obvious to everyone. Since he spoke to people who were not so much guided by faith to understand invisible objects as they were concerned with visible objects, then from here he begins his teaching, doing himself the same thing that he inspired others to do. What exactly? Sing to God for His deeds, offer praises to Him, studying each of His deeds and praising Him for each. Exhorting to praise God, he often said: “Praise the name of the Lord, praise the servants of the Lord” (Ps. 134:1); and now he shows how one should praise, namely: by examining the composition of creation, marveling and amazed at His wisdom, providence, power, and care. From here we learn that there is not just our sea, but that there are many seas, different and boundless, because he says: “in the seas and in all the abysses.” So the Caspian, Indian, Chermnoe seas are almost separated from this sea, and outside is the Ocean surrounding the earth. “He raises clouds from the ends of the earth and creates lightning when it rains. He brings forth the winds from His prostrate treasures” (Ps. 134:7). Another (unknown translator, see Orig. Ex.): “raising” (αναβιβάζων). Third (unknown, see Orig. Ex.): “attracts from the limits” (ανασπα απ ακρων). Fourth (unknown, see Orig. Ex.): “from the end” (εκ τελέσματος). So Job says: “he binds the waters in His clouds” (Job 26:8), and Solomon: “he bound the waters in his clothes” (Proverbs 30:4). However, he says not that, but something else wonderful. What exactly? The fact that the air, having become thicker, rises and rushes, that which is heavy rises, receiving a direction opposite to its nature. It is also surprising that it holds water; but what is much more surprising is that the heavy is carried on the light; and what is even more surprising is that the water condensed in this air, flowing out of the cloud, is no longer retained by the subsequent air and does not thicken, but spills out in all directions and descends to the ground. If it had stayed there by nature, it would have had to stay in this air as well. If someone releases a bubble filled with water into the air, then when it rushes through the air, the water contained inside will also rush, even if it spills out of the bubble; This is how it should be here. But since everything is full of miracles and the works of God are wondrous, then all this exceeds the ordinary order of things and our understanding. The water that is held in the cloudy air no longer holds in the subsequent air. Do you see an extraordinary thing? Do you see how the prophet, presenting what seems to be of lesser importance than others, showed the amazingness of it? Then he introduces something else amazing: “from the ends, he says, of the earth,” or: from the ends of the earth. Clouds not only rise, but also rush, and not everywhere where they appear, they produce rain, but often, having passed through many countries, passing cities and peoples, they produce rain in another place. So, it is surprising not only that they rise, but also that they walk, as if in mountain dwellings, carrying within themselves the weight of so many waters. 3. “And when it rains, it creates lightning.” Look at another wonderful phenomenon, how objects that are opposite in nature are united. There is nothing hotter than lightning, and there is nothing colder than water; but here they are united together, but they do not merge or mix, but each retains its own properties. Fire is in water and water is in fire, but neither fire dries up water, nor water extinguishes fire. Meanwhile, lightning is sharper than sunlight, more brilliant and piercing. This is proven by vision, which constantly meets the rays of the sun, and cannot withstand the desire of lightning even for a short time. Moreover, the sun runs through the sky throughout the whole day, and in an instant it runs through the entire universe, as Christ testifies: “as He says, lightning comes from the east and is visible even to the west” (Matthew 24:27). Ours.” Here is another natural phenomenon that brings us no small benefit, but one that greatly contributes to our life, strengthens and refreshes tired bodies and makes the air lighter. The job of the winds is to set the air in motion so that it, while remaining motionless, does not deteriorate, to promote the ripening of fruits, to nourish the body. Who could describe their usefulness for navigation, and the seasons in which they appear in order and replace each other, dominating the sea and guiding sailors? One sends, the other receives, they go on opposite paths and serve, so that their very struggle is useful for life; and many other actions of the winds could be calculated. But the prophet, without speaking about all this and leaving it to the listener to figure it out, himself only imagines the ease with which they are produced. With the words: “from the treasures of His prostrate” he expresses not that there are some treasuries of the winds, but how easily God controls them and how lively and flexible this creature is. Just as someone who has something in his treasury freely takes everything out whenever he wants, so the Creator of everything easily created everything and handed it over to nature. Do you see how much variety there is in the air, just as there is a lot of variety in water and in fire? Of the waters, some are in springs, some are in the seas, some are in the air, some are in the clouds, some are in the sky, some are above the heavens, and others are underground. And fire - some in the sun, some in the moon, some in the stars, some in lightning, some in the air, some in the trees, some around us and in lamps, some in the earth - fire often comes out of the earth just like water from springs - some in stones struck one against the other, some on the tops of trees and in trees rubbed against one another, some in thunderclaps. Likewise, the air is of a different thickness, the one around us is thinner, and the one located even higher is hotter. And the winds are very different - some are drier, some are wetter, others are warmer. The air and cloud sometimes rush slower, and sometimes faster, as if on horses. And from the clouds, some are like water-bearing vessels, and sometimes they are filled with water, and sometimes they flow empty, others are like fans. But, looking at them, at their difference and diversity, marvel at the Creator. “He smote the firstborn of Egypt, from man to beast” (Ps. 134:8). Having spoken about general phenomena and shown the providence of God about the entire universe, in lightning, winds, air, clouds, rain, and thus, denouncing the idle talk of those who say that His providence extends only to the moon, he moves on to the particular, to what concerns especially the Jews. With the above, he explained that the earth, and the sky, and everything visible is worthy of the actions of God’s love for mankind; and in order to make the Jews more grateful, he also narrates private events, showing that the God of the universe, providing for everything, showed them some special benefits. However, what was done for them was also for everyone in general. If He chose them among others, then this very thing aroused competition in others, just as Paul says: “from their fall salvation came to the Gentiles, to arouse jealousy in them” (Rom. 11:11). Just as a father, when his children leave him, takes one of them and puts him on his lap, doing this not for him, but much more for the others, so that they, touched by such a preference, resort to their father to receive the same affection, so God did with the Jews. Taking them not on his knees, but on his arms and shoulders, as the prophet says (Hos. 11:3; Deut. 32:11), He gave them the desired benefits, the church, the sacrifices that they most of all and with special zeal desired, help in war, victories, trophies, the fertility of the earth, an abundance of fruits, distinguishing them with all this, and in others arousing jealousy. But since they could become bad if they were constantly in contentment, He also curbed them with punishments. Truly great is the wisdom of God; She finds a way out of the most difficult circumstances. 4. And look at the wisdom of the prophet: from general phenomena he moves on to private events, so that some foolish person does not think that God is the God of only some people; Having spoken about the general phenomena, he then touches on these and says: “He struck down the firstborn of Egypt.” Or do you think this was done for the Jews? But if I prove that this was done for others, then what will those who reject the universality of God’s Providence say? How can you prove this? It is quite sufficient to cite the following saying of God, which clearly expresses this: “But for this purpose I have kept you, that I might show My power in you, and that My name might be proclaimed throughout all the earth” (Ex. 9:16). Do you see how death was a messenger, and the punishment sent from God was a sermon that spread everywhere and proclaimed God's power? Thus God provided for the entire universe even when he arranged the affairs of the Jews. And before He demonstrated His power, as for example under Joseph, under Abraham; but now it is much clearer. How? Then through blessings, and now through punishment. And He does not cease, as I have often said, constantly and in every generation to show Himself by deeds and to reveal Himself; but he does not always do this in the same way, but in different and varied ways: then through Abraham’s wife, who suffered from infertility, then through hunger and abundance, and after that through multiple executions. Since the Egyptians did not reproach God for weakness, they themselves killed the firstborn of the Jews and stained the river with their blood, God even at that time secretly showed them His strength. Egyptian grandmothers, who did not obey cruel commands and shied away from fulfilling the inhuman will of the king, enjoyed great prosperity. Both were the work of God's Providence: both the fact that women turned out to be more courageous than those who wore the diadem, and the fact that they received reward in the great multiplication of their family. The words: “for this reason God did good to the midwives” (Ex. 1:20) precisely mean that their kinship increased; with what they benefited the Jews, they themselves were rewarded by God; They did not kill their children, and God gave them many children. But since the Egyptians remained insensitive, He sent them the most severe execution, which the universe learned about, and the Egyptians also learned about; others learned by hearing, and they knew the power of God through their own suffering, sight and experience. This is why this was predicted to them, so that the punishment would not seem to be the result of some accident or natural death. Thus, what is said elsewhere about the Savior can be repeated here. What? “And rule over Thy enemies” (Ps. 109:2). Not in the desert or in any other place, but in the city itself, God struck them with punishment. However, even in the punishment itself, look at what kindness there was. He started with cattle, and then came to people. Who would not be amazed at the power of God, how He accomplished everything in one instant of time, showing both mercy and ineffable wisdom? He sent this execution not the first, wanting to correct them through others, and when he sent it, it was not without a prediction. For what? In order to reason with them in words, so that they do not actually experience it; and on the other hand, since they did not reform, He did not leave the execution doubtful. Lest anyone think that it befell them like a natural disease or infection, look how many circumstances came together. First, everyone is struck in one night; secondly, all firstborns. If it were an infection, then it would not only affect all the firstborn and would not spare those following them, but would befall everyone indiscriminately. Thirdly, if it were an infection, it would not have passed over all the Jews and would not have affected only the Egyptians, but would have much more likely struck the bodies of the former, weakened by labor, suffering and so many disasters, and to such an extent exhausted by poverty and hunger, and not the royal children, not those who enjoyed perfect contentment and enjoyed all the comforts of life. If it were an infection, it would not come suddenly, but all the signs of its onset would be revealed in advance; Meanwhile, everything happened suddenly so that the hard-heartedness of the Egyptians was exposed. After such an execution and after they clearly saw that the execution was sent down by God, they pursued the Jews who came out - which serves as a sign of their extreme bitterness and the greatest justification for God’s actions. Since the signs had to end, He ended them with such a sign that justified Him for the previous ones before people who wanted to be attentive. So that someone does not say: why are everyone punished, while the king restrained the Jews and sinned? He resolved this bewilderment with the last execution. How about this last one? So, when their firstborn were defeated, they expelled the Jews against the will of the king. Consequently, if they had wanted to at first, they could have overcome him, but before they did not overcome the king, not because they could not, but because they did not want to. And the persecution that followed increases their guilt. 5. The same thing happened under Saul; when it was necessary to save his son, they all together, pleasing the king, saved the guilty man (1 Samuel 14:45); and when he wanted to kill so many priests, they did not vote or defend (1 Samuel 22:17-18). If nature assisted them there, then here too justice did; There were priests here, the killing was lawless and the anger was unreasonable. But the reason was negligence and disregard for the priests. Therefore, look at the calamities that befell them; They suffered no little punishment for such neglect. Therefore, when something lawless is done, let no one remain careless, but let everyone be more ardent than fire, let him be no less upset than those who are offended, and in this way many evils will be stopped. "From Man to Cattle". Why cattle? Because it was created for people; God punishes him for the people in order to increase fear, to increase disaster, to show that the execution was sent by God and defeat came from heaven. “Nesh sent signs and wonders among you, O Egypt, against Pharaoh and all his servants” (Ps. 134:9). What does “among you” mean? Or means place, or: clearly; the expression: among often means: clearly, as, for example, when it is said: “before the age he wrought salvation in the midst of the earth” (Ps. 73:12), because the middle is open to everyone. "Nishas sent signs and wonders among you, O Egypt". And fair enough. These events took place in order to correct them and to punish those who should have benefited, because they happened not simply, but with many miracles, so that there was a double benefit, both from the fact that God struck and from the fact that in an extraordinary way. "Against Pharaoh and all his servants." Do you see the ineffable power? When everyone was together, they were the ones who were punished, and they suffered while others benefited. Why does he say: “to all his servants,” when not everyone had firstborns? He speaks of other signs as well. In Egypt, when the Egyptians were defeated, the Jews received benefits, and in the desert, when benefits were shown to the Jews, others also benefited; God sent executions to enemies, and blessings to them, in both cases bringing benefit to everyone. But why didn’t He do good to those too? Because most people usually come to know God more through punishment than through good deeds. And what He Himself did not want to punish, look how He repeatedly stopped the executions, showing in both His strength and love for mankind. Although the first, second and third execution were enough to completely destroy them after that as incurably sick, He did not want this, and although He foresaw the future, i.e. that they would not become better even after the fifth, sixth and ninth plague, but he did not stop doing his work. Here it is especially necessary to be amazed at His power, and His providence, and wisdom, and goodness - power, because He struck, providence, because He stopped executions, wisdom, because, knowing the future, He did His work; the same thing is shown by His love for mankind, and especially by the fact that He began with lower creatures, with dumb animals. Then He touched the king, which made these events especially famous. Events that happen to private people may remain unknown, but when a blow is struck to a famous person, the rumor about it spreads everywhere without any hindrance. Having spoken about the reason for the defeat, the prophet also speaks about the executions themselves, but does not repeat them several times and does not list everyone in particular, but, having meant everything in one word, leaves them: “He sent, he says, signs and wonders among you, Egypt.” Next, he leads the people out of Egypt into the desert and shows everywhere that God is the God of not just some people and rules not just one country, but the entire universe. That’s why he adds: “He struck down many nations and killed mighty kings” (Ps. 134:10). Throughout the entire journey, He gave guarantees of His power in various ways and He Himself led them, teaching through deeds; also, through wars, he instilled in them the same things as before, i.e. that it was not the property of the air, not the power of the elements, or anything else like that, but the right hand that led them fought for them; and those and other events were confirmed mutually: those who were in the desert - those who were in Egypt, and those who were in Egypt - those who were in the desert. Indeed, when they defeated the enemies without weapons, without a military structure and without a fight, He clearly proved to them that in Egypt He also shook the elements against the Egyptians, having no need for these elements, but used them in action, wanting to show His power by various and varied means. “Sihon king of the Amorites, and Og king of Bashan, and all the kingdoms of Canaan” (Ps. 135:11). The Prophet does not number the cities or speak in detail about the battles, but again a countless series of miracles pass majestically. He could stop and eloquently depict these events, but he does not do this, and, although he imagined a great many works of God, he touches on them all in passing. The enemies were armed, had fortified cities and were skilled in military affairs, but the Jews were fugitives, inexperienced in the art of war, freed from long-term slavery and long-term oppression, exhausted by hunger and suffering, open to injury to everyone; but the right hand that led them made them stronger than anyone else. 6. However, this war was also fair; the Jews did not attack themselves, but they gave a reason, blocking their path, which was extremely inhumane. But God did not allow them to wage war with the Edomites. So that the Jews, encouraged by silence, would not attack again afterward, but would know with whom to fight and whom to spare, He did this in the desert, by means of deeds giving them a law as to how they should deal with those they met. "And all the kingdoms of Canaan". Do you see how the whole universe learned from this? Just as fire is a thorn, so they struck everyone, and no one could resist them. Listen to what Balaam says, having learned not from the prophets, not from Moses, but from the deeds themselves: this people devours the whole earth (Num.22:4; Num.24:8). Do you see a figurative word used with particular emphasis? He did not say: conquers, or: destroys, but: devours, wanting to express that they won victories easily, erected trophies without shedding blood and amazed with their approach. They do not need, he says, either a military structure or battles, but it is enough just to approach, and everyone gives in and bows down. God brought them victories not only according to the law of war and battle, so that no one would attribute the events that took place to them, but also raised up the elements of the universe against their enemies; So, He struck their souls in advance, the hail that fell killed many, the sun stopped and made it possible to continue the battle, and there were many similar miracles, and the sound of trumpets, striking the fortress stronger than fire, destroyed the walls. This benefited both; The enemies learned that it was not people who waged war against them, but the Jews learned to turn to God and not to be proud of their successes, but to behave decently and humbly. However, to win in this way was more honor for them than just to win; this made them glorious and taught them to be modest - glorious because they had such a Military Leader, modest because they were no longer proud of their successes. “And he gave their land for an inheritance, for an inheritance for Israel his people” (Ps. 135:12). And this is the greatest miracle that they not only drove out the enemies, but were able to occupy the land and divide the cities among themselves; this brought them great joy, great honor, great glory. This was also an act of the power of God, because it is no small matter to take possession of an enemy’s country, but even here great help is needed. "God! Your name endures forever, and Your memory endures forever and ever” (Ps. 134:13). Another translator (unknown translator, see Orig. Ex.) says: “memory of you” (ανάμνησίς). Here the prophet interrupts the connection of speech with a doxology, as saints usually do. When they, having begun to talk about the miracles of God, become inflamed, they do not finish their speech until they give glory to God, pronounce a doxology, and thereby fulfill their desire. This is what Paul does everywhere, especially at the beginning of his epistles; for example, he says to the churches of Galatia: “Grace to you and peace from God the Father and our Lord Jesus Christ, who gave Himself for our sins, to deliver us from this present evil age, according to the will of our God and Father; To him be glory forever and ever. Amen" (Gal.1:3-5); and in the letter to the Romans: “Of the Israelites, to whom belong the adoption, and the glory, and the covenants, and the law, and the worship, and the promises; theirs are the fathers, and from them is Christ according to the flesh, who is God over all, blessed forever, Amen” (Rom. 9:4, 5); and in another place: “To the King of ages, incorruptible, invisible, the only wise God, be honor and glory forever and ever. Amen" (1 Timothy 1:17). So here too, the prophet, presenting God’s providence for everything, the plagues of Egypt, the various and varied benefits shown to the Jews in the desert, and the events that took place in their defense against their enemies, and inflamed by the ineffable love of God, pronounces a doxology and says: “Lord! Your name is forever and your memory forever and ever,” i.e. Your glory is eternal; nothing harms it, nothing diminishes it, but it always abides, remains unshakable, unchanging, blooming and complete. What does it mean: “memory of You to generation and generation”? The memory of You, he says, is endless and limitless. “For the Lord will judge His people and have compassion on His servants” (Ps. 134:14). One can either refer to both of them to the people of Israel in the sense that God will punish them, and then stop and have mercy, or they can refer separately: “will have mercy” - to the people, and “judge” - to the enemies, i.e., he will have mercy on them - this means: “will have mercy” - and he will judge the enemies, i.e. will hand them over to punishment. 7. Unable to point out the exploits of their lives, the prophet used the names of people and slaves (of the Lord) to justify them. Having said: “he will have mercy,” he expresses that reconciliation depends on God’s love for mankind, and not on their dignity, because where there is prayer, there is need for forgiveness, and where forgiveness is needed, there is not an assessment of merit, but love for mankind. Since he said above: “the memory of You throughout generation and generation,” and they were the only ones of all nations who appropriated God to themselves, he somehow hints at this and says: the salvation of Your people will reveal Your glory to many; the glory inherent in the very essence of God never decreases, is not destroyed or changes, even if no one honors it; but His glory will be revealed to many through our salvation, when we will again have a city, a sanctuary, a church, and will again receive our former social order. “The idols of the heathen are silver and gold, the work of human hands” (Ps. 135:15). Since he said at the beginning: “Our Lord is above all gods,” and, apparently, attributed to Him only comparative superiority, due to the weakness of the listeners, then see how he exalts this superiority. Starting with the power of God, and speaking about His deeds in heaven, on earth, in the abysses, among the Jews, in their own land and in foreign lands, among enemies and pagans, then recalling His goodness, love for mankind, providence, wisdom, strength, and showing that He is the God of all and provides for the entire universe, he finally denounces the powerlessness of the gods of idols and directly attacks the very Their essence, or better yet, their very name turns into a reproach. An idol is nothing more than something powerless and insignificant; it is a name for extreme weakness. That’s why he begins like this: “the idols of the pagans are silver and gold.” First, it is an idol; secondly, it is a soulless and insensitive substance; thirdly, idols, because they are idols, are not only unimportant, powerless, insignificant in themselves, but also because they are made by people. That is why he adds: “the works of human hands,” which serves to the greatest condemnation of those who revere them, who, being themselves the culprits of even their existence, place the hope of their salvation in them. “They have lips and do not speak, they have eyes and do not see. They have ears and will not hear, and there is no breath in their mouth. Let those who make them and all who trust in them be like them!” (Ps. 134:16-18). “Mouths,” he says, “have and do not speak.” Do you see how much he ridicules them and how he exposes their deception? Since they are often driven by demons, he reveals hypocrisy and deception, suggesting that there is no spirit in their mouth. Why doesn’t the evil demon act and speak without them? Images of idols represent fornication, adultery and countless vices; therefore, wanting by the very sight of idols to teach those who are being deceived to imitate the deeds that are represented by idols, he is present and sits in them, sets them in motion and deceives. Further, subjecting them to a different kind of ridicule, the prophet says: “let those who make them be like them.” Imagine what these gods are like if resemblance to them is subject to damnation. Not so with us; The extreme limit of virtue and the achievement of the very pinnacle of perfection consists in becoming as similar to God as possible for us. But among them, he says, both their worship and their gods are such that being like them exposes them to extreme damnation. Thus, the fact that idols are soulless substances, and the fact that they represent shamelessness, and the fact that they stand without any feeling, and the fact that resemblance to them exposes them to a curse - all proves the extremeness of this error. Having spoken about their powerlessness, deception, the wickedness of demons, the madness of those who do them, and soon leaving them, the prophet concludes his speech with a doxology, not dwelling further on the works of God, which he has already clearly shown, but, leaving this as recognized by all, demands praise from those who enjoy His benefits, calls everyone to praise and says: “House of Israel, bless the Lord! House of Aaron, bless the Lord! House of Levi, bless the Lord! Ye who fear the Lord, bless the Lord! Blessed is the Lord from Zion, who dwells in Jerusalem" (Ps. 134:19-21). Why does he not call everyone together, but separating them by rank? That you may know that there is a great difference in blessings. A priest blesses differently, a Levite blesses differently, a layman blesses differently, and a multitude of people blesses differently. With the expression: “bless” he indicates a blessed and incorruptible Being. Bless, he says, for the fact that you got rid of your enemies, were worthy to worship such a God, knew the truth, He is blessed in Himself, has blessing in His very being and does not need praise from others; however, you too will bless, not in order to add anything to Him, but in order to receive great fruits yourself. Although He is blessed in essence - as indeed He is - He wants us to bless Him. And again the prophet remembers Zion and Jerusalem. Since the public affairs of the Jews were concentrated there, the foundation was laid for their divine service, and there they received instructions and orders, he wants to make these places sacred in the name of God, so that, having reverence for them, they would be zealous for them, and, being zealous, they would feel more attracted to them, and feeling attracted, they would cleave to the divine service, and by clinging to it, they would ascend to the highest degree virtue for which everything was done. So, then there was Jerusalem and Zion; and now - the sky and celestial objects. To him, I exhort you, let us also cleave, so that we may be worthy of future blessings, by the grace and love of our Lord Jesus Christ, to whom be glory 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: