Беседа 52 на псалом 142 115

Ps.142:1. Psalm of David when he was pursued by Absalom his son. God! Hear my prayer, attend to my prayer in Thy truth, hear me in Thy righteousness. Prayer can be a petition or a vow. - “In Thy truth.” – What kind of prayer should you turn to God with and with what spiritual disposition? – How should we understand: “hear me in Thy righteousness”? – Beneficence for the sinner is the threat of God’s judgment. – “For the enemy has persecuted my soul” (Ps. 142:3). – Different types of humility and between them – humility from misfortunes. – Those who live in sin are like those who are in darkness. – No small consolation comes from knowing the works of God revealed in Scripture. – “My soul (longs) for You like a dry land” (Ps. 142:6). – What path is the psalmist asking for guidance? and why does he ask? “To the land of righteousness” (Ps. 143:10). 1. Prayer can be a verbal request, and it can also be a vow. Therefore, one wise man offers this admonition: “Do not repeat the words in your petition” (Sir.7:14). It is not that he inspires and advises that we, asking and praying to God, should not repeat the same thing twice - no, we are even commanded to pray unceasingly - but that we should not put off the vows we have given to God, but hasten to fulfill them. That is why it is said in another place: “When you make a vow to God, do not hesitate to fulfill it” (Eccl. 5:3). The future is unknown; either illness or some unexpected occurrence may prevent the fulfillment of the vow; also if death comes and interferes, you will not receive forgiveness. But here the Psalmist speaks of petition and supplication, which is why, explaining this, he continues: “in Thy truth, hear me.” Another translator (Symmachus) says: “in your faith” (εν τη πίστει). Third (Aquila): "in your fortress" (εν τη βεβαιότητι). Those. hear the request and bring it into fulfillment, confirming it with Your truth; use your strength to fulfill what I ask. Let's see what his request is. Among people, when someone brings a petition, those receiving it consider it and, if it is fair and legal, listen to it. But people have requests for honors, for money, sometimes for protection from injustice; some also ask for something that exceeds the power of the judges. But we ask for the forgiveness of sins and begin to ask when our inner judge, i.e. The conscience that is within us does not forgive us, because it does not have the power to forgive. And just as no one dares to approach the king with a request for torn clothes or for ten taken away oxen, so you should be even more careful not to approach God with a request for unimportant and insignificant items, for example, if someone offended you with money or insulted you. When the devil attacks you, then you especially need higher help. But you have no one to intercede for you and present your petition? Cry out for yourself when the King passes by; choose a favorable time. When does the King pass? Always, at all times. When you want, when you make yourself worthy of it, the Jews, when they appeared before the face of God, were commanded to stand under the mountain, have white clothes and not go in with their wives; and you, instead of clothing, cleanse your soul, and then go and approach the King with chastity, meekness and great calm, if you want to receive what you ask for. This journey does not require large expenses; take virtue on the road. Where does this King live? Near the brokenhearted. Go this way. “The Lord is close to everyone,” says the prophet, to those who call upon Him in truth” (Ps. 144:18). There you will find Him, there you will meet Him. He is near those who break bread, those who are hungry and give alms. If you follow this path, you will find Him ready to hear your petition - “you will cry, and the Lord will hear; You will cry out, and He will say: “Here I am!” (Is.58:9), - and you will not need a mediator, but you yourself will offer Him a petition. “Hear me in Thy righteousness.” What are you saying? Further, you intend to say: “And do not enter into judgment with Your servant, for no one living will be justified before You” (Ps. 142:2); and here you ask to be heard in truth? What do these words mean? Here he calls philanthropy “truth”; and in many places in Scripture “truth” is used in this sense, and very justly. Among people, truth is not combined with mercy; But with God it is not so, but mercy is combined with justice, and, moreover, such that truth itself is called love for mankind. Look, for example, at the flood: how much mercy was shown then, and how much truth! Although the sinners of that time received punishment, it was not what they deserved. Do not point out the depth of the waters, the many days during which the flood continued, or the universe that became an abyss. What did this mean for the victims? All this could at first inspire the greatest fear, but for the dead there was no longer any punishment. How could those who did not feel what was happening, who died in a short moment of time, who suffered the quickest and easiest death, much quicker and easier than death from fire, sword, noose and torture, be punished? This event, so to speak, was more a spectacle of punishment for them than actual punishment. Those who committed such crimes throughout their lives until they were very old received punishment in a short moment of time, if the inevitable debt to nature can be called punishment. 2. Do you see how great is God’s love for mankind? Do you want to see another side of him? God did not suddenly bring the flood, but predicted it once, and twice, and many times; and through the ark He proclaimed to the people, but even then they did not listen, although their iniquities did not deserve the prediction. Nature itself did not teach them, but like pigs, or even worse than any pigs, they corrupted each other, overthrew the laws of nature from the very foundation, did not listen to any conviction or advice, did not benefit from the proximity of the righteous, and yet only in a short moment of time they suffered punishment, or, better to say, they got rid of corruption and were freed from punishment, because doing such things is much worse than drowning. Tell me, in fact, is this a punishment - to free people who corrupt themselves with vices, unlawfully mixing with each other, desecrating and being defiled, from such an infection? About the doctor who cuts off rotten limbs, we will not say that he torments the body, but we will call him philanthropic; Shouldn't we be much more amazed at the wisdom and love of God, who punishes His own in this way? So, we must continually marvel at Him and glorify Him. For this reason, we will not cease to be amazed at His providence, but we will constantly glorify Him for the fact that He made a short cut, stopped the spread of evil and used painless medicine. Don’t be embarrassed by the fact that everyone was suddenly drowned. How is this different from death, which comes little by little? What is the benefit to the deceased from dying alone, or what is the harm from dying with everyone else? “Hear me in Thy righteousness,” yours, i.e. in philanthropy. And in order to see that this is exactly what he expresses, the prophet adds: “And thou shalt not enter into judgment with Thy servant.” Job, who was “blameless, just and fearing God and shunned evil” (Job 1:1), asked for the same thing. “There is no mediator between us,” he said, who would lay his hand on both of us” (Job.9:33); and when God appeared, he said: “I put my hand on my mouth” (Job.39:34), although God called to him: “Gird up your loins like a man” (Job.40:2). God also denounced the Jews when he said: “What iniquity your fathers found in Me, that they departed from Me and followed vanity and became futile” (Jer. 2:5). He does this not in order to make His sentence more severe, but in order to awaken in people the feeling and consciousness of sins, and then grant them forgiveness, so that in this way they see the greatness of the good deed. That is why He says: “I will not remember your sins: remember Me; Let us go to court... not so that you may be condemned, but so that you may be justified” (Is. 43:25–26). This is why He does not Himself express iniquities, but rather disposes the sinner to do so. If He wanted to punish, He would have directly pronounced the accusation; and now, since He wants to have mercy, He leaves it to the sinner himself, so that he receives a crown for recognition and through confession acquires pardon. What can compare with such philanthropy? Nothing. Tell me, he says, and I’m not looking for anything else; confess, and this is enough for Me; tell me, and I will refrain from everything. “And thou shalt not enter into judgment with Thy servant.” Many have corrected themselves from the fact that God will judge them. Pious people know this in advance; and the foolish learn this from the frequent repetition of the prophets: “The Lord has judgment with His people, and He contends with Israel.” And again: “Hear, ye mountains..., and ye solid foundations of the earth” (Mic. 6:2); “Hear, O heavens, and give ear, O earth” (Is. 1:2). Thus, from the frequent repetition that God will judge, the insensitive were also corrected. Some of the Jews said: “Why do we fast, but You don’t see?” (Isa.58:3); and again: “Everyone who does evil is good in the sight of the Lord, and... we count the arrogant happy” (Mal.2:17; Mal.3:15); and again: “the way of the Lord is not right” (Ezek. 33:17). And blessed Job, having been tempted, did not have the same thought as the Jews, and not the same - let it not be - but he said: “There is no mediator between us who would lay his hand on both of us. May He withdraw His rod from me, and let not His fear terrify me” (Job 9:33, 34). Therefore, God says to him: “I will ask you, and you explain to Me” (Job.38:3). Then, when Job said in amazement, “Behold, I am insignificant; How will I answer You? ; and again: “I have heard of You by the hearing of the ear; now my eyes see You; therefore I renounce and repent in dust and ashes, I lay my hand on my mouth” (Job.39:34; Job.42:5, 6), - then God says to him: “Gird up your loins like a man” (Job.40:2); as if he remembered his words and said: since you wanted to sue Me, here I stand, wanting to sue. Do you see the inexpressible love for mankind, do you see the boundless goodness of God? That is why the three youths said: “We have sinned and acted lawlessly” (Dan.3:29). Since many of the insensitive people, at the suggestion of the devil, lay down their sins on God, God, wanting to destroy this habit at the very root, often says that He will sue them. 3. The first-created One sinned in a similar way. He said: “The woman whom You gave me, she gave me from the tree, and I ate” (Gen. 3:12). The Jews sinned in similar ways many times. “For in Your sight no one living will be justified.” What, the prophet continues, am I saying about myself, about such and such? There is no man on earth who, being judged by Your commandments, could be justified; so strong is the victory on Your part. “For the enemy pursued my soul, he humbled my life to the ground, he made me sit in darkness, as those who had died from eternity” (Ps. 142:3). One might think that this is said about Saul, who was his enemy and then persecuted him. One can, in a figurative sense, also understand the enemy – the devil, because he constantly persecutes the people of God. How can we get rid of his persecution? If we find a place where he cannot enter. What kind of place would you say this is? What else is there besides the sky? How can you ascend to heaven? Listen to Paul, who says and explains that we, lightened by the flesh, can dwell there: “Seek the things that are above,” he says, where Christ sits on the right hand of God (Col. 3:1); and again: “Our citizenship is in heaven” (Phil. 3:20). “I humbled my life to the ground.” The word “humility” has many meanings. There is humility of virtue, for example, when it is said: “God will not despise a broken and humble heart” (Ps. 50:19). There is humility from misfortunes; It also happens from sins. Here the prophet speaks of humility from adversity. He expresses this by continuing: “I humbled my life to the ground.” There is humility from pride, for example, when it is said: “he who exalts himself will be humbled” (Luke 18:14). There is another kind of humility - from insatiability. What is more despicable than those who bury themselves in wealth, power and glory? Such people are low in two respects: firstly, because they crawl on the earth; secondly, because they consider such things important, like small children who consider grandmothers, balls and other toys important. This is a sign not that the things themselves are important, but that those who deal with them have an imperfect and base mind. However, in children this is a defect of age and nature, and in those it is a fault of will. A man who has become a husband and reached full age considers feasting, fornication and luxury important; What could be more contemptible than this? Many even call such people people of great soul, but they themselves are even much more despicable than them. Let us know what true greatness consists of and what causes baseness. Nothing makes it so high as contempt for the things mentioned. The psalmist then speaks of humility - from adversity. “He made me sit in the dark, as if I had been dead for centuries.” He speaks of a double misfortune: that of being “in the dark,” and that of “those who have died from eternity,” meaning both the captivity of that time. Just as when you are in darkness, you can do something with a lighted lamp, then he, wanting to more strongly express the extremeness of the disaster, by the name “dead” increases the sad picture. Such are those who live in sins: they are like the dead who are in darkness. Although they are surrounded by countless lamps, although they are light from clothes and other decorations, they are in no way better than those who have already died and are in darkness, even much worse than them, because that darkness is natural, and this one depends on the criminal will. There is a future darkness about which the Lord speaks: “having tied his hands and feet, take him and throw him into outer darkness” (Matthew 22:13); there is also sinful darkness: “those who sit, says the evangelist, in darkness and the shadow of death” (Luke 1:79). Also Paul: “we are not the sons of the night nor of darkness” (1 Thess. 5:5); and again: “They became futile in their speculations, and their foolish hearts were darkened” (Rom. 1:21). Just as those who are in darkness do not know the properties of things, so those living in sins are blind, do not distinguish between objects that appear, chase after shadows as if they were true things, pursue wealth, pleasures and power, do not recognize enemies, do not recognize friends, trusting enemies as friends, and enmity against friends as against enemies. Don't you see the poor every day who cry out and cry and no one listens to them? Why don't others listen? Because the devil “planted them in darkness, as if they had died from eternity.” What is darkness and death for those, is inhumanity for them. Those who sit in darkness tend not to see threatening disasters; They experience the same thing, not seeing the coming disasters, rushing into the abysses and abysses. It is common for those sitting in darkness to decide with all their courage to do shameful things; This is what those who live in wickedness do, like those sitting in darkness and as if there was not a single person who saw their deeds; they boldly decide to commit all crimes, among cities, as if in the desert. 4. Those who sit in darkness are in constant fear; so are the wicked. Not a single greedy or predator is free from fear, even if he exalted himself immensely and seemed cheerful in appearance. This is the property of conscience. Such people were inexcusable before, and even more so now, when the Sun of Truth has risen, and they still continue to sit in darkness. Why are they still sitting in darkness when the Sun has risen? Due to the weakness of my vision. Having plunged into the ruts, caves and abysses of wickedness, they cannot look at His rays due to the weakness of their vision. “And my spirit was sad within me, my heart was troubled within me” (Ps. 142:4). Another (Symmachus): “and my soul was troubled within me” (περιελειτο ψυχή). By the confusion of the soul, the prophet expresses extremely great sorrow. What does “in me” mean? I could not, he says, express my grief to others and receive any consolation. Thus, the souls of vicious people are constantly indignant not only from real but also from expected disasters. They never have calm, never have peace of mind, but they worry more than any sea; neither at night nor during the day do they find peace from the storm, but they are worried everywhere, although no one bothers them, carrying an internal struggle within themselves; they do not enjoy what they have already received, tormented and tormented by thoughts of what has not yet been received, caring about the affairs of all people, inquiring about the property of others and considering how to convince one, frighten another, seduce this with words, force this, deceive another with obligingness, making slander, purchases, sales, obligations, powers of attorney, collecting interest, capital and all the rubbish of similar evils; and when their affairs are going well, then they are especially worried. Look at the rich man, how worried he was when there was fertility in his field, how he was at a loss, perplexed and said: “This is what I will do: I will tear down my barns and build greater ones” (Luke 12:18). But the poor don’t experience anything like that. “I remembered the days of old, I found instruction in all Your works, I was edified by the works of Your hands” (Ps. 142:5). It is no small consolation to know both the past and the present. Since God, one might say, governs both the present and the past according to the same laws, the greatest consolation in the present is to remember the past. That’s why in another psalm he says: “Will the Lord reject you forever and be no longer pleased? Or will He cut off His mercy forever?” ( Ps. 77:8, 9 )? Another says the same thing: “Look at the ancient generations and see: who believed the Lord and was ashamed?” (Sir.2:10)? And Paul: “all these things happened to them as examples; but it is described for our instruction, who have reached the last ages” (1 Cor. 10:11). And by frequently remembering not only others, but also our own circumstances, we benefit. The apostle expresses this when he says: “Remember your former days, when you, being enlightened, endured the great struggle of suffering” (Heb. 10:32); He also gives the opposite: “What fruit did you have then? Such are the things of which you yourselves are now ashamed” (Rom. 6:21)? And another wise man says: “In all your deeds remember your end, and you will never sin” (Sir.7:39); although this is the future, the common death began in the past. This is what Paul does: when he needs to console someone or reason with him, he borrows evidence from both the past and the future. “I do not want to leave you ignorant, brothers, that our fathers were all under the cloud, and all passed through the sea; and they were all baptized into Moses in the cloud and in the sea; and they all ate the same spiritual food... but God was not pleased with many of them” (1 Cor. 10:1-3, 5). And sometimes from the future: “who will be punished with eternal destruction from the presence of the Lord and from the glory of His power” (2 Thess. 1:9); and again: “but wrath is coming upon them to the end” (1 Thess. 2:16); “for the day will show it, because it will be revealed by fire” (1 Cor. 3:13); and again: “for for this reason the wrath of God comes on the sons of disobedience” (Eph. 5:6). This is what he says when he needs to reason; also, when it is necessary to console, he borrows consolation from both, for example, from the past: “Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and the God of all comfort, who comforts us in all our affliction, so that we may be able to comfort those who are in any affliction with the consolation with which God comforts us!” (2 Cor. 1:3, 4), and from the future: “The sufferings of this present time are not worth anything in comparison with the glory that will be revealed in us” (Rom. 8:18). That is why the Psalmist says: “I remembered the days of old, I found instruction in all Your works,” not just: “I remembered,” but: “I found instruction,” i.e. made it an occupation for himself and carefully tried to reflect within himself about what happened in ancient times. Indeed, we receive great consolation and edification from the events narrated in the Scriptures. That is why Paul says: “through patience and comfort from the Scriptures we kept hope” (Rom. 15:4); and again: “all Scripture is given by inspiration of God and is profitable for teaching” (2 Tim. 3:16). 5. So the Psalmist, being in sorrow and confusion, borrowed consolation from here, from thinking about ancient events, from remembering the various actions of God's providence. Another translator (Aquila) says: “and he studied all your deeds” (καὶ εμελέτησα). “I have been edified by the works of Your hands.” Another (Symmachus): “I have studied the works of your hands” (τά εργα). By this he expresses that by doing this, he received great comfort and became closer to God. He also explains in further words: “I stretched out 116 my hands to You (in prayer): my soul (strives) for You like a waterless land” (Ps. 142:6). He did not say: “stretched out,” but: “raised,” wanting to express the strong disposition of the heart, which sought, as it were, to break out of the body and move away to God. Inspired, he says, by the memory of great events, reflecting on philanthropy, on admonition through misfortunes and the peace that comes from getting rid of them, I resorted to you. “My soul (longs) for You, like a waterless land.” Another (Symmachus, Aquila): “like the earth, always thirsting for you” (διψωσα πρὸς σὲ αεί): this means: διάψαλμα 117. And in misfortune, he says, and in happiness, and at all times, I showed the same jealousy. What does it mean: “like a waterless land”? Just as the parched land thirsts for rain, so I desire to be constantly with You. This desire was especially intensified in him by the severity of the disasters; That’s why God allowed them to multiply, showing His great providence. He not only created creatures, but also provides for the created things, both about people and about everything else. Knowing this, Paul says: “For in him we live and move and have our being” (Acts 17:28); and again: “and through Him all things stand” (Col. 1:17). And David: “everyone expects food from You, so that You will give it to them in good time: when You give it to them, they accept it, when You open your hand, they will all be satisfied with good things. And when You turn away your face, they will be troubled, you will take their spirit, and they will disappear and return to their own land” (Ps. 103:27-29); and again: “he will look at the earth and make it shake” (Ps. 103:32). And Isaiah: “sits above the circle of the earth” (Is. 40:22). Also about virtue: “if the Lord does not build a house, the builders labor in vain” (Ps. 127:1); and again: “He who makes a barren woman live in the house of a mother who rejoices over her children” (Ps. 113:9). For this purpose, He shakes the earth and, touching the mountains, sets them on fire in order to reveal His dominion (Ps. 103:32). For this purpose He darkens the sun and causes an eclipse in order to announce His creative power. You see in the Scriptures that the sun turned back and the moon stood still with it, and many other miracles. This was the case when the knowledge of God was not yet widespread; and now there is no need for such instruction, because the events themselves proclaim and reveal the Lord. Do you see the darkness and the change of elements in Egypt? If some will say that this eclipse occurred naturally, and not by the command of God, then let them say how the eclipse occurred during the crucifixion of Christ? It did not happen at a certain time, but when, according to the laws of nature, it especially should not have happened, namely: on the fourteenth day of the month, on the full moon, when eclipses do not occur. But they can't say. From here it is obvious that like everything else, all eclipses occur at the command of the Creator. “Hear me quickly, O Lord, my spirit has disappeared; do not turn Your face away from me, (otherwise) I will become like those who go down to the grave” (Ps. 142:7). What are you saying? Do you encourage the doctor to rush to treat you? No; but suffering souls, as well as sick people, usually call on doctors, although the time has not yet come, and demand that healing be delivered as soon as possible. So he asks and adds the reason: “my spirit has disappeared.” God can also raise from the dead, and even more so, deliver before death; but, as I said, here the weakness of nature is revealed. The psalmist knew that everything was easy for God, but he could not bear the blow of disaster. “Do not turn Your face away from me, (otherwise) I will become like those who go down to the grave.” Another (unknown translator, see Orig. Ex.): “do not hide your face from me” (μὴ κρύψης). Why does this disgust happen? God Himself says through Isaiah: “the hand of the Lord is not shortened to save... your sins have turned His face away from you” (Is. 59:1-2). So, when we do something sinful, He turns away from us. “Your pure eyes, says the prophet, are not inclined to look at atrocities, and You cannot look at oppression” (Hab. 1:13). That is why He also turns away from arrogant people: “Whom will I look upon,” he says, “to him who is humble and contrite in spirit and who trembles at My word” (Is. 66:2)? So, let us acquire this virtue in order to turn His face to ourselves, so that we do not fall into the abyss of evil in the midst of great darkness. You can even rise when you fall; and therefore those who fall should not remain lying down. Sin, by its nature, is a ditch containing fierce beasts and filled with darkness. Therefore, let us lower the chain of Scripture there, apply diligence, and we will soon rise up if we have fallen. But how can we begin the journey? If, having fallen, we are not careless and do not despair, but we sing the prophetic words: “When they fall, they do not rise” (Jer. 8:4); and again: “If you hear His voice, do not harden your hearts” (Ps. 94:7, 8), and having girded ourselves with such thoughts, let us go out. “Tell me Your mercy quickly, for I have trusted in You; show me, O Lord, the way in which I should go, for to You I have ascended with my soul” (Ps. 142:8). Another (unknown translator, see Orig. Ex.): “by hearing, do me your mercy in the morning” (εξ ορθρου), i.e. soon. 6. Do you see a soul in sorrow and confusion? She wants to be heard before the trial, in order to be strengthened by hopes and trials. The meaning of these words is this: raise me up according to Your promise. Then he adds the basis of the petition: “I trusted in You,” he says. God requires nothing more than constant turning to Him. “Show me, Lord, the path along which I should go, for I have ascended to You with my soul.” What are you saying? When nature has a law, implanted into it by God at the very beginning, and the Mosaic writings renew it, do you again ask: “Show me, Lord, the way in which I should go”? This can be understood either like this: my conscience is drowned out by sin, and therefore I ask you to renew it; or by the name of the way here we mean many things unknown to people, which Paul also points out when he says: “we do not know what to pray for as we ought” (Rom. 8:26). If Paul, with such knowledge, did not know this, then can one be surprised at the words of the Psalmist? However, look, he does not want anything sensual here, but is looking for the path leading to God, and he himself makes the beginning of this. He didn’t just say: “show me, Lord, the way” leading to You, but what? “For I have ascended with my soul to You,” i.e. I strive for You, I turn my eyes to You. God especially shows such people the way. That is why the Lord, when asked about the Jews why He spoke to them in parables, said: “For seeing they do not see, and hearing they do not hear” (Matthew 13:13). And the word: “I ascended” means: I transferred, or handed over my soul to You. “Remove me from my enemies, for I have fled to You” (Ps. 142:9). Look how the one who prays everywhere adds reasons: “Do not turn away,” he says, “your face from me..., for I have trusted in you; show me, O Lord, the way... for I have ascended to You with my soul. Remove me from my enemies, - because - for I have fled to You: teach me to do Your will, for You are my God. Your good Spirit leads me into the land of righteousness” (Ps. 142:10). He did not simply say: teach me Your will, but: “do Your will,” i.e. guide to the deeds themselves - because higher help and higher guidance are needed in order to follow the path leading to virtue, however, not in such a way that we can be inactive, but so that we ourselves bring what is due on our part. “For You are my God.” Do you see how spiritual his petitions are? He makes a request not for wealth, power and glory, but for the fulfillment of the will of God: this is the treasure of all good things, inexhaustible wealth, the beginning and root, the middle and the end of prosperity. “Your good Spirit leads me to the land of righteousness.” Do you see how he instills in us, how he teaches us to complete the journey by the Holy Spirit? That is why Paul says: “God has revealed these things to us by His Spirit” (1 Cor. 2:10). "Into the land of truth". In a literal sense, he is talking here about his fatherland; and figuratively - about the path leading to virtue. Another translator (Aquila) says: “on level ground” (ὸιὰ γης όμαλης). Indeed, there is nothing smoother than virtue, free from noise and confusion. “For Thy name’s sake, O Lord, Thou grantest me life according to Thy righteousness; Thou bringest my soul out of sorrow” (Ps. 142:11). Do you see how he again resorts to God, and does not place his hope in his own life? “According to Your righteousness, You will remove my soul from sorrow.” Another (Symmachus): "by your mercy" (ὲλεημοσύνη). You see, how true is what I said above, i.e. that he often calls God’s love for mankind “truth”? “You will remove my soul from sorrow,” because “pray,” said the Lord, “so as not to fall into temptation” (Mark 14:38). “And according to Your mercy You will destroy my enemies and destroy all those who oppress my soul, for I am Your servant” (Ps. 142:12). Not because, he says, that I am worthy, but because of Your love for mankind, deliver me from those who rise up against me, free me from those plotting intrigues for me, let me take a little breath from sorrow. “And according to Your mercy You will destroy my enemies and destroy all those who oppress my soul, for I am Your servant.” See how the reason is given again. Otherwise, it is impossible for us to receive what we ask, but we must always make ourselves worthy of receiving what we ask; we need to bring what is due on our part, and then begin to approach God. Prayer alone is not enough. The Jews also prayed, but they heard: “And when you multiply your prayers, I do not hear” (Is. 1:15). However, is it surprising that the Jews were not heard when Jeremiah, who asked for them, was rebuked and heard more than once: “Do not offer prayers and petitions for them, and do not intercede with Me, for I will not hear you” (Jer. 7:16)? And is it surprising that Jeremiah was not heard? “And if there had been..., said God, Noah, Daniel and Job..., then these three men... would not have saved either sons or daughters” (Ezek. 14:14, 16). So, knowing this, let us not only pray, but together with prayers make ourselves worthy of receiving, in order to achieve both present and future blessings, which may we all be worthy of, by 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 Διάψαλμα actually means: change of tone. This word is not in the Slavic translation. You might be interested in: