Беседа 58 на псалом 148 124

Ps.149:1-2. Hallelujah. Haggai and Zechariah. Praise the Lord from heaven, praise Him in the highest (villages). Praise Him, all His angels; praise Him, all His armies. The call of all creatures - spiritual and sensory - to glorify the Creator and the special purpose of this call. – Why does the prophet speak a little about heavenly powers and more extensively about visible objects? – Various ways to glorify God; Praise be to Him inanimate creatures. – The world has a Creator and Provider. – Addressing the creatures of the earth, why does the psalmist list those that seem useless or harmful? – We must thank God for establishing the power of the Kings. – “For the name of His One is exalted” (Ps. 149:13). – The Lord will extend His glory to Israel if they keep His commandments. 1. This is what saints usually do out of their great reverence: when they intend to thank God, they call many to participate in the praise and invite them to join them in this good service. This is what the three youths did, who, being in the cave, invited all creatures to glorify the benefit shown to them and to glorify God. This is what the prophet does here too, calling on both worlds, above and below, sensual and spiritual. The prophet Isaiah does the same when he says: “Rejoice, O heavens, and be glad, O earth...; for the Lord has comforted his people” (Isaiah 49:13). And the same Psalmist, when he says: “When Israel came out of Egypt, the house of Jacob from a barbarian people: the mountains leaped like rams, and the hills like lambs among sheep” (Ps. 114:1, 4). And Isaiah in another place: “let the clouds shed righteousness” (Is. 45:8). As if finding themselves alone insufficient to glorify the Lord, they try to make everyone participants in the glorification. The Psalmist does this especially often, for example, when he says: “Worship Him, all His Angels” (Ps. 97:7); and again: “mighty in strength, doing His word” (Ps. 102:20). By this he suggests something else. What is it? So that none of the crazy people think that there are two Creators. Since creatures are different, differ from each other in their essence, namely: some are sensual, others are spiritual, some are visible, others are invisible, some are clothed with bodies, others are incorporeal, so that anyone from the difference in creatures would not conclude that there are two Creators, the prophet establishes one choir, sending up to God from all one song and instilling in him that the same God should be praised by both the creatures above and below, and thus teaching that there is one Creator of both. He begins with the highest creatures and says: “Praise Him, all His angels; praise Him, all His armies.” Another translator (Symmachus) says: “all his armies” (στρατιαὶ). He means here cherubim, seraphim, dominions, principles, powers. This is a sign of a fiery soul, this is the property of ardent love: to encourage everyone to praise the beloved; this is a sign of a soul constantly enjoying the thought of God, amazed and amazed at His glory, devoted to Him. “Praise Him, O sun and moon; Praise Him, all you stars and light” (Ps. 149:3). Another (Symmachus): "stars of light" (αστέρες φωτὸς). “Praise Him, heavens of heavens and waters that are above the heavens: let them praise the name of the Lord, for He spoke and they appeared, He commanded and they were created” (Ps. 149:4-5). Another (unknown translator, see Orig. Ex.): “he made them to abide forever” (διαμένειν αιωνίως). “He made them for ever and ever: he gave a commandment, and it shall not pass away” (Ps. 149:6). Why did the prophet, having said a little about the heavenly powers, immediately leave them and, turning to visible objects, speak about them at length, listing everything separately, located both above and below? Because these objects were more understandable to the listeners of that time, as visible and before their eyes. Therefore, Moses, in the story of the creation of the world, without saying anything - neither little nor much - about the creatures of the heavens, begins his speech with heaven and earth, then moves on to the sun, moon, plants, swimming, four-legged animals, and ends with man. With the words: “heaven of heavens,” the prophet does not mean here a multitude of them, but expresses one and the same heaven of heavens. In Hebrew the sky is usually called the heavens. Likewise, in another place he says: “The highest heaven is to the Lord, but He has given the earth to the sons of men” (Ps. 113:24). "And the water that is above the heavens". You heard Moses, who says that God placed some waters below, others established above the vault of heaven, when he founded the firmament in the midst of the abyss and commanded the waters to remain above the firmament. But perhaps someone will say: how can all these creatures praise God, having neither voice, nor language, nor soul, nor meaning, nor reason, nor the organ of voice, nor thought? There are two ways of glorifying: one through words, the other through contemplation, and, in addition, the third through life and deeds. So people, not only with words, but also silently, can bring glory to God, as Christ says: “Let your light shine before people, so that they may see your good deeds and glorify your Father in heaven” (Matthew 5:16). And again: “May the Lord give you children by this wife in place of the one you gave to the Lord” (1 Samuel 2:20). There is praise through the tongue, as Moses praised God with Mariamne when they said: “I sing to the Lord, for He is highly exalted” (Ex. 15:1). There is also praise through the creation itself, as the same Psalmist says: “The heavens will tell of the glory of God, and the firmament will tell of the work of His hands” (Ps. 18:2). So here, too, the creature glorifies Him with its beauty, location, greatness, properties, use, service, constancy, and the benefits that come from it. So, when the prophet says: “Praise the Lord... the angels..., the powers..., the heavens..., the moon..., the sun..., the stars..., the water that is above the heavens,” he expresses that each of the creatures is worthy of the wisdom of the Creator and is filled with great miracles. Moses at the beginning briefly expressed the same thing in the words: “And God saw everything that He had created, and, behold, it was very good” (Gen. 1:31), - beautiful in such a way that it glorifies the Creator and disposes the viewer to glorify the Artist. 2. Thus, “praise” the prophet calls the beauty of creatures, which brings praise to the Creator. Paul also says: “For His invisible is His eternal power and Godhead” (Rom. 1:20). And the Psalmist, having spoken about the creatures and left those who contemplate them to study their beauty, greatness and benefit, he himself points to the Author of all this and says: “for He spoke and they appeared, He commanded and they were created. He set them for ever and ever: he gave a commandment, and it shall not pass away.” That creations are beautiful and amazing can be seen just by looking at them; and that they have a Creator, do not exist by themselves and are without beginning, this is sufficiently clear from his very words. If anyone doubts, then let him learn from me that they have a Creator, Artist, Provider and Preserver. The prophet here inspires two thoughts, or, better said, three, and if you examine more carefully, then four; namely, it says that God created everything, created from nothing, created easily and supports what was created. The expression: “He said” means ease of action, as Paul, also explaining, says: “to those who give life to the dead and call things that do not exist as if they exist” (Rom. 4:17), in the word “commanded” indicating ease. And that God supports what was created, this is shown by the prophet himself, adding: “he set them for ever and ever: he gave the commandment, and it shall not pass away.” Look, how here again he expresses the power, the power of God, not only with the word: “set”, but also with the word: “gave the command,” meaning His activity in human expressions. Just as it is easy for you to say, and not difficult to give an order, so for God it is to create the non-existent and maintain the created; or not even like that, but much easier. It is impossible to imagine the extreme ease with which He created everything. And it is amazing not only that He supports everything and that the laws of nature remain immutable, but also that they remain indefinitely. Imagine how many centuries passed, and nothing that existed was destroyed: neither the sea flooded the earth, nor the sun burned up visible things, nor the sky was shaken, nor the limits of day and night were confused, nor the change of seasons, nor anything else like that, but He arranged each of the lower and higher creatures in such a way that it strictly observes the limits once assigned to it in the beginning. Having spoken about the highest and heavenly creatures, the prophet then descends to earth. Just as he acted in relation to the higher creatures, namely: starting from those above the heavenly, he moved on to the heavenly, so here he moves from the heavenly to the earthly. There are people who say that the creatures in heaven are worthy of God’s creativity, but they condemn those on earth, pointing out that there are scorpions, echidnas, dragons and other kinds of wild animals, as well as barren trees; therefore, the prophet, as if refuting them, reveals his subject from the other side. And look how he acts: leaving out those animals that are undoubtedly recognized as good and whose usefulness is proven by experience, such as sheep, oxen, donkeys, camels and other animals that serve us to transport heavy loads, he turns to animals that seem useless, pointing to dragons, to the impassable part of the sea, and to what seems harmful, such as fire, hail, snow, frost; then to barren trees, mountains; Leaving the fields and plains, convenient for agriculture and growing good fruits, he moves on to mountains, hills, desert places, and mentions reptiles. However, in order to see this more clearly, you need to listen to his very words. Having said: “I gave the commandment, and it will not pass away,” he continues: “Praise the Lord from the earth: serpents and all the deeps; fire, hail, snow, ice, stormy wind, doing His will.” Another translator (unknown translator, see Orig. Ex.) says: “wind of Typhon” (ανεμος τυφωνος). “The mountains and all the hills, the fruitful trees and all the cedars; beasts and all livestock, creeping things and feathered birds" (Ps. 149:7-10). Why did he compose his speech this way? In order to further prove the providence of God. If those creatures that seem useless and hostile to the human race are so beautiful and so useful that they bring praise and glorification to God with their composition, then imagine what the others are like. If you like, let's look at each of the named creatures. “Snakes, he says, and all the abysses.” “Snakes” he calls whales here, as in another place he says: “this serpent, which You created to humiliate him” (Ps. 103:26). And in many places this animal is called that. 3. But how do you say this animal glorifies the Creator? How does it not glorify? When you look at its size and body composition, which Scripture speaks about in great detail in the book of Job (Job 41), then can you not be surprised at the Creator who produced such an animal? And not only because of its size it is worthy of surprise, but also because an impassable part of the sea was assigned to it for its dwelling. It is also surprising how this wild and huge animal does not exceed its limits, but remains in the places assigned to it for residence, and not only does not go out onto the land or into inhabited countries, but does not harm that part of the sea that is convenient for navigation, and does not exterminate different kinds of fish, but lives in its own place. And not only this deserves surprise, but also the very depth of the abyss. What is said about this beast, the same can be said about the sea. And it, being uncontrollable during strong winds and having such an abundance of water, does not go beyond its limits, does not flood the neighboring land, but is also bound by inextricable bonds, although water is restless by nature. If it has such a huge size and is disturbed by such winds, then imagine how great the miracle is that it does not protrude from its place, despite its restless nature, nor the enormity, nor the strength of the winds, but despite such disorder it maintains perfect order. Reflecting on this, you can formulate praise to God from here, and marvel at His power, wisdom, strength, and authority. There are other inexplicable reasons for these phenomena, which only the Creator himself knows. That’s why someone said: don’t say: why “what is this?” “What is this for?” for everything will be revealed in due time” (Sir.39:22). “Fire, hail, snow, ice, stormy wind, doing His will.” Here the prophet adds something new to the above. In the previous psalm, he was amazed at how snow and frost cover the entire earth in a short time, how it hardens, changes, turns into the opposite state; and here he is amazed at how things, having come from non-existence, continue to be, and, continuing to be, perform the work of serving God, although they themselves are unreasonable, and carry out His command with great obedience. Even the same thing, at His command, often produced actions that were opposite in nature - as, for example, in the Babylonian oven the fire both burned and irrigated, doing both at the same time. But, you say, does this really deserve gratitude? And great. God should be glorified equally both when He punishes and when He delivers from punishment. Both testify to His care; both are the work of His goodness. People do one thing out of kindness, and another out of malice and anger; but God does both out of love for mankind. Thus, we must equally glorify Him for placing Adam in paradise and for expelling him, and thank Him not only for the kingdom, but also for Gehenna, because He prepared it and threatens us with it in order to deviate us from evil. As a doctor, we respect not only when he feeds, but also when he exhausts with hunger, not only when he takes him out into the street, but also when he confines him at home, not only when he anoints, but also when he burns and cuts off - because, although these actions are opposite, they have one goal in mind - so God should be glorified for everything, and especially since there is a man, and here is God, and that those actions often have the opposite outcome, and the works of God are performed with greatest wisdom and industry. Hail and fire not only serve as punishment, but they also sometimes freed people from punishment, stopped wars, and drove away attacking enemies. Or do you not know how many miracles were created through these elements in Egypt, among the Jews and in our generation? The power of the Commander is such that He often performed the same miracles through the elements that He performed through the angels, these rational and supreme powers, so that when an angel performs them, one of the madmen would not attribute them to himself, but would attribute them to the Commander. So, did the angel stop the war? And the hail also stopped it. Did the angel destroy the firstborn? And a sea storm destroyed an entire people. Therefore, thank the humane God for everything. “The mountains and all the hills, the fruitful trees and all the cedars; beasts and all livestock, reptiles and birds of feathers." Look how the prophet dwells more on objects that are not so useful, on mountains, ravines, hills, wild animals, reptiles and barren trees. Fruitful trees themselves are of obvious benefit, as are level fields and gentle animals; And what kind of benefit do you say that wild animals, reptiles, mountains and barren trees bring? Great and greatly contributing to the maintenance of our lives. Thus, mountains and hills and barren trees are very necessary for our building, so that if we did not have them, then nothing would protect our race from destruction. Just as we need flat fields for food, so we need barren trees and stones for building houses and for preparing countless other products from them. 4. And what benefits do snakes, scorpions, dragons, and lions bring to life? What's the use of them? Great and indescribable, no less than from meek animals. Those are useful for bodily needs, but these instill fear in you, make you prudent, accustom you to fight, bring to your memory the sin of your ancestor in paradise and show you what evils can be caused by disobedience. Previously, animals were not like this, they were not scary and dangerous for humans, but they were meek and tame. God brought them to Adam, and he named them. The serpent speaks to Eve, and Eve does not run away from him. But when the commandment was broken and disobedience was shown to God, then the honor of man decreased. Therefore, when you see a lion or a snake, then remember these events and they will serve you as a considerable reason for wisdom. Remember also about Daniel, how terrible beasts became unafraid for him when he returned to the ancient image (of God), just as the echidna did for Paul, and from this you will gain considerable zeal and care for the soul. At the same time, and for another reason, one must marvel at God’s dispensation and order for them. Why? Because He assigned them places to live, remote from cities, deserts; being terrible, they do not live in cities and do not attack those living in them, but love and prefer the desert, since God assigned it to them from ancient times, so that they would have a comfortable and characteristic place of life there. When you sleep, they walk in the desert. So the prophet says in another place: “You spread darkness, and night comes, when all the beasts of the forest walk” (Ps. 103:20). Do you see how even now there are still traces of your power, although reduced, but testifying to your former honor? Wild animals, like runaway slaves, are separated from you by both time and place; and if you yourself do not go to them, then they will not attack you, but will live in the deserts. When you are upset and wondering why wild animals were created, you act very foolishly, because if you yourself behave well, you will not suffer any harm from them; If you suffer harm from animals, then remember that you often suffer much worse harm from people. Man can be worse than the beast. He directly reveals his brutality; but this one hides his malice under the guise of meekness, and therefore it is often difficult to beware of him. However, if you are prudent, then neither animal nor man will not only cause you no harm, but will also bring very great benefit. But what am I saying about beast and man, when the devil himself not only did not cause any harm to Job, but also served as a reason for him to receive countless crowns? And what am I saying: beast and man, when even from the substances contained in you, if you are careless, you can suffer much greater harm, as, for example, from bile or phlegm, if through some immoderation you allow them to multiply too much? Thus, careful prudence is needed in everything. Just as with negligence you receive the greatest harm from them, so with prudence and attentiveness you will gain from them no less important benefit. Everything depends on your will. So, what does snow, fire and storm serve in all of nature, and phlegm, blood and bile serve in the body. Therefore, you need to moderate them with the greatest prudence in order to receive some benefit from them and not harm. But what am I saying about the body, when the soul also has such accessories that become diseases if you allow them to reach the point of immoderation, and when they are moderated, they serve as benefits? So anger, if you use it as you should, serves as a saving medicine, but if you use it immoderately, it becomes the cause of death. And lust, controlled with moderation, makes you a father, since it is useful for the birth of children; and if you do not moderate, it often plunges you into fornication and adultery. So, do not blame foreign objects, but always blame your will. If you neglect it, you will suffer harm from yourself, you will die from your own body; and if you improve it, you will not experience anything bad or unpleasant either from demons or the devil, and not just from animals. “The kings of the earth and all the nations, the rulers and all the judges of the earth.” Another translator (unknown translator, see Orig. Ex.) says “all tribes” (φυλα). “Young men and maidens, old and young” (Ps. 149:11–12). Other (unknown, see Orig. Ex.): "chosen ones" (εκλεκτοὶ). "The old with the young." Another (unknown, see Orig. Ex.): “with the young” (μετὰ νέων). “Let them praise the name of the Lord, for the name of His One is exalted: His confession (is made) in heaven and on earth!” (Ps. 149:13). Here the prophet speaks about another type of God's providence - about leaders. So Paul, in his letter to the Romans, very wisely proves that the division of all people into rulers and subordinates is a matter of the wisdom of God: “for a ruler is God’s servant, for your good” (Rom. 13:4). If you destroy this order, everything will perish. If even now, when there are many bad people among the leaders, this very thing is so necessary that even with the bad qualities of the leaders there is great benefit from them, then imagine what prosperity the human race would enjoy if those who had power in their hands used it well. However, the establishment of power is the work of God; and the fact that vicious people are allowed to access it and do not use it as they should depends on the depravity of people. 5. So, the prophet says that we must offer great thanks to God both for the fact that there are kings and for the fact that there are judges. Having concern for the welfare of people, so that many of them would not live more senselessly than animals, God established the power of rulers and kings, like the reins for driving a chariot or the helm for steering a ship. Therefore, if you are a boss, then thank the man-loving God that you are worthy to participate in such care; if you are a subordinate, then thank Him again for having a boss who cares about you and does not allow evil people to plot your intrigues. Whether you have reached old age or are still young, thank God. This entire psalm especially teaches that you should glorify God in everything, even if you were a leader, even if you belonged to the common people. Expressing this, the prophet said: all people. Are you a young man, he says, or an old man, a wife or a husband? “Exalted is the name of His One.” Another (unknown translator, see Orig. Ex.): “because it is excellent” (ύπερέχον). “His confession (is made) in heaven and on earth.” Other (unknown, see Orig. Ex.): “and his song” (ύνμνος). “And He will exalt the strength of His people. (Such is) the song of all His saints, the children of Israel, the people who draw near to Him” (Ps. 149:14). The meaning of his words is as follows: from everything visible, I showed his industry, glory, greatness; but we must glorify Him not only for this, but also without it. Indeed, even before this and without this, God owes greatness, glory and gratitude from everyone. The expression: “His One” is used here in contrast to the imaginary gods. Then, raising the listener to higher concepts, the prophet again transfers him from earth to heaven. Just as at the beginning of the psalm he descended from heaven to earth, so now from everything visible he raises the listener above heaven and says: “His confession (is made) in heaven and on earth,” that is, although the highest powers, invisible and spiritual, do not cease to thank and glorify God, but such a great and so good God has deigned to call us His people, and not only call us, but also elevate and exalt. Therefore, he adds: “and He will exalt the strength of His people,” again encouraging them to serve God most diligently and instilling in them that He has no need for their service (how can He need it, to Whom by His nature belongs glory and so many creatures are subordinate?), but by one goodness He brought them closer to Himself, glorified and exalted them throughout the entire universe. This is what the prophet expresses with the words: “the song of all His saints, the sons of Israel, the people who draw near to Him.” So that the expression: “the sons of Israel” would not give the listeners a reason to become careless and arrogant, and so that they, relying on this name alone, would not become negligent about spiritual virtues, the prophet, after the words: “the song of all,” did not simply say: people, but: “His reverends,” and further, after the words: “the sons of Israel,” he added: people approaching Him. Another translator (unknown translator, see Orig. Ex.), instead of: “song”, said: “praise” (έπαινος). The meaning of his words is as follows: if you are righteous, if you begin to draw closer to Him, you will receive great glory. All that belongs to Him is permanent, because He is so rich and so glorious; but we must do what is due on our part; then we too will achieve great glorification, 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: