Беседа 7 на псалом 9 24

Ps.9:1-2. At the end of the secret son, psalm of David a. To the end. About the secrets of my son. Psalm David a. I confess to You, Lord, with all my heart, I tell you all Your wonders and... 25 We must glorify God not only for His blessings, but also for the disasters He sends. – Divine miracles in earthly nature and the benefits of studying them. – Explanation of Ps.9:3–8 :). – The admissibility of the explanation of the judgment of God depicted here as applied to the events of Jewish history after the crucifixion of the Savior. – General and private judgment of God. – The benefit of sorrows in the matter of moral progress and the great power of trust in God. – How can we seek God? – What is meant by the Lord’s dwelling in Zion? - “For in exacting their blood, I remembered and did not forget the cry of the poor” (Ps. 9:13). – The prayer of the Psalmist exhorts him even after deliverance from disasters to praise the Lord. – Vice harms itself and causes death. – If punishing sinners contributes to the spread of the knowledge of God, then why does the Lord not constantly use this means of admonition? —The Advantages of Humble Poverty in the Cause of Virtue. Prayer for divine help to those unjustly oppressed, for admonition and punishment of arbitrary peoples and wicked people in general. – The disastrous self-confidence of lawless people who do not have the fear of God in their souls, their real poverty and, at the same time, cruelty. – What does it mean: “bring them into Thy hands”? – Prayer for an end to the reign of lawlessness and violence. 1. This psalm is long. And this is a matter of the wisdom of the Spirit. He did not make all the psalms short, and not all long, but their very size imparted variety to this book, rousing (the listeners) from laziness with their length, and making work easier with their brevity. “I will confess to You, O Lord, with all my heart; I will tell you all Your wonders” (Ps. 9:2). Confession is of two kinds: it is either an awareness of one’s own sins, or an offering of gratitude to God. Here it means gratitude. What does it mean: “with all my heart”? With all the desire and zeal, not only for prosperity, but also for the opposite. It is especially characteristic of a grateful and wise soul to thank God even in sorrowful circumstances, to glorify Him for everything - not only for blessings, but also for punishments. This deserves a great reward. By giving thanks for benefits, you are repaying a debt; and by giving thanks for disasters, you make God your debtor. He who enjoys prosperity and feels gratitude fulfills his due, and he who suffers adversity and glorifies God prepares his reward. For such gratitude, God grants many other benefits both here and here, so that even the disasters themselves are insensitive to us. No one grieves for what to thank God for. Thus, from here we can get another benefit - to get rid of grief. If you lose property and give thanks, then the loss cannot upset you as much as the feeling of gratitude pleases you. This is a heavy blow for the devil; this makes the soul wise; this teaches us true judgment about real things. Many of the people have no true understanding of these things; that is why they indulge in grief. Thus, those who are crazy in their minds are afraid of what is not scary, they are often afraid of non-existent objects, they also run away from shadows. Similar to them are those who fear the loss of property. Such fear does not come from the properties of the things themselves, but from our will. Indeed, if this in itself were regrettable, then everyone who loses their property would have to grieve; if we do not all grieve at the loss of him, then this means that this does not come from the nature of the matter, but from the imperfection of the soul. Just as someone who is in the dark is often afraid of a rope, mistaking it for a snake, treats everything with suspicion and considers friends to be enemies, so reckless people, as if being in the midst of deep darkness, do not know the properties of things, but creep in the mud and do not consider worthless grass to be worthless grass. Devoted to the love of money, they do not feel its stench, but if they fell behind, they would feel it. Just as those who love an ugly woman, when they abandon their passion, then clearly see her ugliness, so it happens with lovers of money. But how, you say, can I leave this love? Let's look again at the same example. Just as someone who loves an ugly woman, if he constantly treats her, ignites a furnace in himself, and if he moves away from her for a while, then his passion little by little ceases, so you should lag behind for a little while, retreat a little, and this small distance will become great - just begin the correction. Do you have an extra house? Sell ​​it and give it to those in need, not thinking that you are losing it, but that you are gaining; look not at the loss, but at the benefit that comes from here, not at the fact that you are deprived of it here, but at the fact that you become its complete master there. So you can always proclaim the miracles of God. This is stated at the beginning of the psalm. Meanwhile, a money-loving person cannot constantly practice this; he constantly worries about income, trade turnover, conditions, goods, wills, the price of fields, the price of houses, profits and benefits; he thinks and worries about them incessantly, because where a person’s treasure is, there is his heart (Matthew 6:21). The prophet speaks about this, cares about this; just as servants constantly care about what belongs to their masters, so he cares about what belongs to the Lord: what has He commanded, what has been fulfilled, what has not yet been fulfilled but must be fulfilled? Therefore, I exhort you, free yourself from the busyness of life and constantly engage in the same thoughts, and proclaim the daily miracles of God, private and general, extending to everyone and to everyone separately. Life is full of such miracles, and no matter where you start, from the sky, or from the earth, or from the air, or from animals, or from seeds, or from plants, everywhere you will find an abundant beginning for a story; whether you want to talk about previous blessings that happened before the law, or under the law, or during the times of grace, or after death, or at death itself - and here you will find a boundless sea for narration. Isn’t it crazy, therefore, with such an abundance of subjects for storytelling that can give us pleasure, benefit, and good for the soul, to plunge our minds into the mud, engaging in stories about covetousness and theft? 2. If you wish, leaving the heavenly, we will talk about the earth - its greatness, structure, purpose, properties, constant fertility, its various and varied products, seeds, herbs, plants, flowers, meadows, gardens. Then let us imagine the appearance of each tree, its position, height, fragrance, fruit, season, use and everything else, as well as the land itself, both cultivated and uncultivated, because nothing in it remains useless, it brings either iron, copper, gold, silver, or aromas and various and varied medicines. Who can depict the benefits of waters, both fresh and salty, the purpose of mountains - deposits of various precious stones, springs flowing through them, trees suitable for roofing and buildings? All this is the product of the desert. It nourishes both animals and all wild animals. And who can describe lakes, springs, rivers? Just as women giving birth, receiving a supply of milk, provide food for newborns, so the earth, stretching out rivers and springs, like nipples, provides abundant irrigation to meadows and gardens. But among women, the child must approach the mother’s nipples, but here the earth itself stretches out its nipples, lowering them to everyone. The desert provides other benefits as well. It is very conducive to bodily health, providing the opportunity to breathe the purest air, survey the entire universe from above, indulge in wisdom in solitude and take a break from the worries of everyday life. Who can describe the songbirds and the lifestyle of the wild animals? The desert provides another benefit. It often serves as a wall for villages, representing towering mountains, abysses and cliffs. Who can count the herbs growing in it that bring great benefits to those suffering from bodily illnesses? If such is the benefit and so many benefits from deserts and mountains, then, turning to the cultivated land, to its wide fields, imagine what kind of source for the story you will find here. Just as in our body there are bones, veins and flesh, so on the earth there are mountains, valleys and rich fields, and all of this is beneficial. But what am I talking about the earth, such a huge element? If you want to depict only one tree, its type, use, fruits, leaves, timing and everything else, then here you will find an abundance of subjects for storytelling; also, if you talk about the position of the mountains and everything related here, or about the person himself and the structure of his body, then here too you will find an inexhaustible sea for storytelling. So, let's practice this; from here we will have the greatest pleasure, from here - benefit, from here - indescribable wisdom. Therefore, the prophet, explaining this, continues: “I will rejoice and rejoice in You, I will sing to Your name, O Most High” (Ps. 9:3). Another translator (Aquila and Symmachus) says: “and I will boast” (gauriásw). “I sing to your name, O Most High.” Another (Symmachus): “I will sing your name (Ásw tÓnoma). An important form of wisdom is to have fun in God. He who rejoices in God as he should, rejects all worldly pleasure. What does it mean: “I will rejoice... in You”? This, he says, is my joy, this is my joy, that I have such a Master. He who knows this pleasure, as he should know, does not feel other pleasures. This is pleasure in its own sense, and all others only bear the name of pleasure, but in fact they are not such. It elevates a person, it frees the soul from the body, it lifts it to heaven, it places it above all worldly things, it delivers from evil. And very natural. If those who are captivated by physical beauty do not feel pleasure from anything else in life, but strive for only one thing - to see their favorite object, then can one who loves God, as he should love, feel anything pleasant or sad in real life? It can’t - nothing; he is above all this, enjoying immortal pleasure, because such is the object of his love. Those who love something else soon and against their will forget their beloved objects, as they wither and die; and this love is boundless, immortal, brings the highest joy and great benefit, and thereby inspires the lover even more, which is never destroyed. “I sing to Your name, O Most High.” This is especially true for someone who loves. Lovers sing hymns in honor of their loved ones and, even if they have not seen them themselves, console themselves with singing. The prophet does the same. Since it is impossible to see God, he composes psalms in honor of Him, enters into communication with Him through hymns, ignites his love and, as it were, contemplates Him, or - better - through hymns and psalms arouses love for Him in many others. Just as lovers extol their loved ones with praise and glorify their names everywhere, so the prophet does exactly the same: “I sing praises,” he says, “to Your name, O Most High.” 3. See how he renounced the earth and with his whole being clung to that (Highest Being), surrendering himself to God. That is why he constantly repeats His name, because it is characteristic of someone who loves to do this. “When the enemy is turned back, they will faint and perish before You” (Ps. 9:4). Another translator (Siimmah) says; “Because my enemies turned back and stumbled and disappeared from before you.” And this is especially characteristic of a lover - to constantly talk about the good deeds of his beloved and admire them; it comes from love and again excites love. It will not be a mistake to say that the prophet speaks here about invisible enemies, because they too turn back when they meet a courageous soul. Just as a spear, hitting a weak shield, pierces it, and, hitting a hard and elastic one, does not cause any harm to it, but, having become dull, is reflected back, so it happens with the soul. If the devil finds a weak and careless soul, then the arrows he throws penetrate into its depths; when he finds a strong and strong one, he leaves without success, without causing her any harm, so that a double, or better yet, triple benefit occurs: he does not cause any harm to the soul, but he also makes it stronger, and from this he himself becomes weaker. See how the prophet proclaims the power of God. “They will faint and perish,” he says, “at Your presence.” Hearing again about the face of God, do not mean anything bodily. Here he expresses the activity and appearance of God, and the ease with which His power acts, as he says in another place: “He will look at the earth and make it shake” (Ps. 103:32). He expresses the same thing here. One glance from Him is enough to destroy the wicked. If the presence of saints renders the power of demons impotent, then even more so the presence of God; if His lightning, appearing, frightens everyone, then imagine how His incorruptible power frightens and destroys the evil. Do you see the quality of chants? Do you see the way of praise, as a prophet proclaims the power of God? He teaches us an important lesson in wisdom here, too, in the words: “I will sing to Your name, O Most High, when my enemy is turned back.” Which one exactly? The fact that he was not forgotten not only in times of disaster, but also in times of prosperity. Many, being humbled by adversity, become more zealous in virtue, and enjoying blessings, become careless and careless, as he further says about the Jews: “When He killed them, they sought Him” (Ps. 77:34). But the psalmist was not like that: even during times of prosperity he did not forget and stayed awake. The following words also teach a lot about wisdom: “For You have decided my judgment and my litigation: He who judges in righteousness has sat on the throne” (Ps. 9:5). Another translator says (Aquila): “protected me.” “You punished the nations, and the wicked perished. You have blotted out his name forever and ever” (Ps. 9:6). Another (Symmachus): “You have destroyed.” “You have blotted out his name forever and ever.” Look again at the wisdom of this man: he does not take revenge on his enemies himself, but leaves judgment to God, fulfilling the commandment of the Apostle: “Do not avenge yourselves” (Rom. 12:19). And not only this should be noted, but also that he suffered disasters undeservedly. If he had not endured them undeservedly, then God would not have avenged him. “He who judges in righteousness has sat on the throne.” Here he expresses himself in human form, representing the throne and the seat. The words “in truth” mean that which is especially characteristic of God and constitutes a distinctive attribute of His being. This cannot be said about people: no matter how righteous they are, they do not always judge the truth, not knowing the truth, sometimes out of ignorance, and sometimes out of carelessness; God, being free from all this, and knowing and willing, pronounces righteous judgment. Thus, the words: “sat on the throne” mean: you judged, you took revenge, you repaid. “You punished the nations, and the wicked perished.” You see how God has no need of a weapon, or a sword, or a bow, or arrows, but all this is said in a human form; for God it is enough to simply prohibit, and those worthy of punishment will perish. And so that you may better know His power, listen to the following. “You have blotted out his name forever and ever and ever,” i.e. completely destroyed, uprooted, so destroyed that the very memory of them disappeared. “The enemy’s weapons were completely exhausted, and You destroyed the cities: the memory of him perished with a noise” (Ps. 9:7). Another translator (Symmachus) says: “ruins” (eípia). In Hebrew: “deserts” (arvof). "And destroyed the cities". What does it mean? Having destroyed, he says, the machinations and plans of the wicked, you deprived him of his own weapons. Such is the wrath of God: it destroys and destroys everything. Or, as another interpreter teaches us, who said - deserts: you not only destroyed their cities, but also destroyed the deserts and destroyed the cities. This is how the righteous man waged war, this is how he defeated his enemies, not using weapons and spears, but having help from God. That is why his war is brilliant and glorious, and his victory is solemn. “The memory of him died noisily.” Another translator says (unknown translator, see Orig. Ex.): “with them.” In Hebrew: “with him” (um). What does “with noise” mean? It means either complete destruction or well-known disasters. And this is the work of God’s providence that He does not carry out judgment in secret, so that by the punishments of some, others are corrected. Thus, he expresses the clarity of death. 4. “But the Lord abides forever; He has prepared His throne for judgment” (Ps. 9:8). Another translator (Aquila) says: “he will sit”; “sitting” is often used in the sense of the immutability of God’s being, as Jeremiah says: “Thou, O Lord, abideth forever” (Pl. 5:19). The Hebrew word also expresses this here: yesiv. The prophet often says this when depicting the punishment of people, expressing, on the one hand, the immortality of God’s being, and on the other, the mortality of the human race. The being and greatness of God has no end. This, being constantly reminded, inspires fear in us, so that we fear God for both reasons: both because of the greatness of His glory, and because of the insignificance of our own being, and because He abides forever, and because He punishes eternally and terribly. When you need to explain something in a figurative sense, you should not leave it out. Sometimes it is necessary (in the words of Scripture) to mean something else, and sometimes it is necessary to understand them only as they are said, for example: “in the beginning God created the heavens and the earth” (Gen. 1:1). And others should understand differently than how they are said, for example: “delight in the dear doe and the beautiful brimstone, enjoy her love constantly; let them belong to you alone, and not to strangers...: let your fountain be blessed” (Prov. 5:17-19). If you, paying attention to these words and wanting to understand their meaning, do not deviate from the literal expressions, then you will see that it would be very inhumane not to give anyone even water. And here we are talking about the wife, about the fact that she must be treated chastely; it is called “the source of om” and “doe”, because of the purity of marital cohabitation. Here - so, but in other places one must accept the words themselves, and imply a different meaning expressed by them - for example, in the words: “as Moses lifted up the serpent” (John 3:14). Here one must believe that this was - and it really was - and understand the prototype of Christ expressed by this. So here too, the one who will relate what the psalmist said to the Jews: “He who judged in righteousness sat on the throne. You punished the nations, and you destroyed his name forever and ever. The enemy’s weapons were completely exhausted, and you destroyed the cities: the memory of him perished with a noise.” The whole universe knows the disasters of those who crucified Christ: their cities were destroyed, and the devil’s tricks remained in vain, through the action of the providence of Christ, who controls everything. However, let’s leave making such applications to the curious and continue to explain what has been said. “He has prepared His throne for judgment.” Another translator (Aquila) says: “approved for the court.” “And He will judge the world with righteousness, He will judge people with righteousness” (Ps. 9:9). Do you see how the prophet gradually strengthens his speech? Having mentioned the throne, he depicts the properties of this throne, which is not made of wood or any other substance, but of truth. It is based, he says, on the truth. "Judge the Universe by Truth". He talks about both the present and the future. The general judgment will be there, and the private one will happen here too; God does a lot even now so that insensitive people do not think that everything exists without Providence. If not everyone here receives crowns, do not be surprised at this: “for He has appointed a day in which He will judge the world in righteousness” (Acts 17:31); and real life is a field, a place of exploits, a time of struggle. Therefore, not everyone here receives what they deserve, but there are rewards prepared for the righteous and punishment for sinners. Here there is waiting and long-suffering, so that sins can be cleansed by repentance, but there it is not so. So a murderer, while he is on the way, can correct himself and avoid punishment, and when he is sentenced by a judge, then the sword, the executioner and the grave remain for him. So it is here: while we are in real life, it is possible for us to correct ourselves and avoid punishment; and when we go there, we will weep in vain, because “He has prepared His throne for judgment.” The one who understands the word “prepared” will not sin as it is said, because God has everything ready, punishments, crowns, and sentences. For God there is no waiting, no time, no delay, and the living will not precede the dead, as Paul says: “We who are alive and remain until the coming of the Lord will not warn those who are dead” (1 Thessalonians 4:15). “He will judge people according to what is right.” Look at the wisdom of the prophet, how he speaks about both the present and the future; about the present: “he punished the nations, and the wicked perished”; about the future: “He has prepared His throne for judgment, and He will judge the world in righteousness.” He does this so that those who do not believe in the future will be convinced by evidence from the present. “And the Lord was a refuge for the needy, a helper at the right time, in troubles” (Ps. 9:10). Another translator says (Aquila): “to the exhausted”; third (Symmachus): “to the crushed.” He often calls himself poor and wretched, although he was a king; he says so in another place; “I am poor and wretched” (Ps. 39:18). He knew, clearly knew, that everything human is more insignificant than a shadow, that we have nothing of our own except virtue, and everything else is like leaves sticking from the outside. And that virtue is our property can be seen from the following: wherever we go, we carry it with us, but everything else does not; therefore, it is our property, and everything else is someone else’s. Just as among people we call the one who is close to us ours, so we call virtue belonging to us more than wealth, because it is always close to us. 5. Look at the grateful and wise soul of the prophet. Although he had horses, and an army, and much more, but, leaving all this, he calls for help from above and places all his salvation on God. He did not say: my refuge was troops, or money, or walls, but: “the Lord was a refuge for the needy,” He himself, he says, brought me safety. Nothing can compare with this refuge, both for convenience and safety; other refuges are exposed to dangers, and cannot be found quickly and readily, but are unreliable in time, place, and many other circumstances, but this refuge is near you, if only you look for it carefully. “Then you will call...: He will say: “Here am I!” (Isa.58:9); “Am I God only near, says the Lord, and not God far away?” (Jer.23:23). Here we do not need to run or travel, but even while sitting at home we can find this refuge. Sometimes God delivers from dangers, and sometimes through them he makes people more glorious and stronger than their enemies - and, moreover, he gives both at the appropriate time. If those who find this refuge behave humbly, then He gives both; if they do not fully demonstrate such virtue, then He confines himself to the first, so that, having received the second, they would not become proud. And that this really often leads to pride, you can see by the example of Hezekiah, who became proud precisely for this reason; however, God did not forget him, but, since the happy victory instilled pride in his soul, through illness he brought him to repentance (Is. 38:1). “Helper at the right time, in troubles”? In due time, in good time. Here the prophet speaks of twofold timing: that God helps, and that God helps at the proper time. Here he calls sorrow timeliness. Why? Because she is the mother of wisdom, can free a person from death and especially attracts the help of God; with it, laziness and carelessness disappear, with it we become more diligent in prayer. Just as stormy times are the best for agriculture, so sorrow is the best for caring for the soul. Although we always need God’s help in times of prosperity, but especially when we are in sorrow. “Helper” - with this expression he inspires us with something else, namely, that we ourselves must be active, since the one who helps helps the one who does. Therefore, we should not remain inactive, but contribute prayers, alms, and everything else on our part. And comrades-in-arms help those who are fighting themselves, and not those who have lost heart and are inactive. So, if you want to receive help from God, do not leave anything that depends on yourself. Thus Job received help because he himself stood firm and fought; so did the apostles - because they themselves were active. “And let those who know Your name trust in You, for You have not forsaken those who seek You, O Lord” (Ps. 9:11). Another translator (Aquila and Symmachus) says: “and they will hope.” The prophet often does this - he turns from prayer to exhortation, being the general teacher of the universe and offering everyone the treasure of wisdom. He said well: “Let those who know Your name trust in You,” he says, who know You, Your assistance and Your help, have a strong anchor, strong protection and indestructible fortress in hope of You, who not only promises to deliver from disasters, but does not allow them to be embarrassed even in the midst of the disasters themselves. Truly, whoever has renounced everything human and surrendered to the hope of help from above, not only receives quick deliverance from disasters, but even in the midst of the disasters themselves does not hesitate or be embarrassed, encouraged by the hope of this anchor. Thus, the three youths not only got rid of the oven, but while in the oven they were not embarrassed, because they were confident in God’s help. That’s why another translator says: they will hope, or they will be confident. The security that comes from hope in God is much more reliable than power itself in times of disaster - because the latter is human, and the former is divine and irresistible. Having said that God was a helper and refuge, the prophet explains how this happens. How does this happen? If we constantly trust in Him. If He does not suddenly deliver from disasters, then this happens for your test. Just as, having the opportunity to prevent disasters from happening to you, He allows them in order to make you stronger, so, having the opportunity to deliver you from them at the very beginning, He hesitates and delays in order to strengthen your patience, exercise your hope and increase your love for Him; He does not allow us to be constantly in misery, lest we despair, or constantly prosper, lest we fall. “You have not abandoned those who seek You, O Lord.” Another translator says (unknown translator, see Orig. Ex.): “for he did not leave.” The same thing is said in another place: “look at the ancient generations and see: who believed the Lord and was ashamed?.. or who cried out to Him and He despised him?” (Sir.2:10)? But how can one search for God, who exists everywhere? Jealousy, zeal, detachment from everything worldly. So often, having something before our eyes and in our hands, we do not know it, we walk everywhere and look for what is with us, when our thoughts are turned to something else. 6. How can we seek God? If we direct our thoughts to Him, if we renounce everything worldly. He who seeks strives for the desired object, having expelled everything else from the soul. And you don’t just need to search, but seek. He who seeks not only seeks himself, but also resorts to the help of others to find what he is looking for. From everyday objects, when we are looking for something, we often do not find something, and this does not happen in spiritual objects, but everyone who seeks certainly finds, because as soon as we begin to search, God does not allow us to suffer for a long time, as He Himself says: “he who seeks finds” (Matthew 7:8). “Sing to the Lord who dwells in Zion; make known His works among the people” (Ps. 9:12). Another translator (Aquila) says: “to the one who sits down. Proclaim His beginnings among the nations.” Another (Symmachus): “his actions are among the nations.” What are you saying? The one for whom “heaven serves as a throne and earth as a footstool” (Is. 66:1), who “in His hand are all the ends of the earth” (Ps. 95:4), lives in Zion? Yes. By habitation he here does not mean confinement in a dwelling - because the greatness of God is limitless - but His special favor towards this place and special closeness to Him, in order to attract the Jews to Himself through such condescension. So we call that house ours, to which we are especially disposed. So God dwells in us, not enclosing himself in us, but being in special proximity to us. In a figurative sense, the church is called Zion: “you have come to Mount Zion... and the church of the firstborn” (Heb. 12:22–23). And rightly the church is called a mountain, because of its hardness, strength and steadfastness. Just as it is impossible to shake a mountain, so it is impossible to shake the church of God. “Make known His works among the people.” The psalmist wants people to be heralds of God’s good deeds and never hide His gifts, and he always wants this for the good of both those who proclaim and those who listen, because both of them benefit from this if they are attentive. “For when I exacted their blood, I remembered and did not forget the cry of the poor” (Ps. 9:13). Do you see what beginnings He is talking about? About good deeds. Here he instills a great truth, namely, that murder is not committed with impunity, but will certainly be punished, just as Moses in the book of Genesis says: “I will require your blood too” (Gen. 9:5). This is a sign of boundless providence and His most attentive care. If He does not punish suddenly, do not be surprised: He gives sinners time to repent. “I have not forgotten the cry of the poor.” Look again how the poor take advantage of his favor. However, here we are talking not just about the poor, but about those poor in spirit about whom Christ speaks (Matthew 5:3), because especially the prayers of those who are humble and contrite in heart are heard. Here both are instilled - prayer and humility. “Whom will I look upon, says the Lord, to him who is humble and contrite in spirit, and who trembles at My word” (Isaiah 66:2)? And humility always serves to successfully offer prayer, because the Lord is close to the broken-hearted. Therefore, the one praying especially must be free from arrogance, which Paul also demands when he says: “without anger or doubting” (1 Tim. 2:8). The psalmist said well: “the cry of the poor,” calling “cry” the disposition of the soul, and not the sound of the voice; and with the word “did not forget” he expresses that they constantly cried out to God, but did not immediately receive what they asked for. What is the meaning of these words? Do not think that God has forgotten and therefore does not take revenge; It is His nature to pursue such matters, even if no one calls on Him; and when they cry, and those who cry themselves are humble, then even more so. “Have mercy on me, Lord! See my humiliation from my enemies, You who lift me up from the gates of death, so that I may proclaim all Your praises in the gates of the daughter of Zion. Let us rejoice in Your salvation" (Ps. 9:14-15). Another translator says (Symmachus): “thy songs.” Third (Theodotion): “thy praises.” See how the prophet constantly devotes himself to prayer. And having gotten rid of disasters, and being in safety, he does not stop praying and says: “have mercy on me,” begging God for the future. Truly, we always have a need for divine providence, and even more so when we have got rid of disasters, because at this time we face another struggle, which is more difficult than the previous one, the struggle against laziness and pride; and the devil then attacks harder. Therefore, especially after being delivered from disasters, we need heavenly help so that we can make good use of prosperity. So the Jews, freed from the Egyptians, waged a fierce struggle against arrogance and carelessness; but they could not lead it well, which is why they were especially exposed to death. They could not stand courageously against either gluttony or cowardice, but imitated the passions of the Egyptians, which destroyed them. And David, when he got rid of the persecutions of Saul and his other enemies and achieved peace, then he was subjected to a more dangerous struggle - the passion of intemperance, which brought him to the gravest punishment. Thus, especially then we need to be afraid when we are getting rid of disasters. 7. Just as we fear not so much a tethered beast as an untethered one, so we can be less afraid of vice during times of sorrow, because then it is bound by sorrow and other bonds, and during times of prosperity we especially need to be afraid of it. Indeed, it can often be seen that prosperity produces more evil than disaster. So, Hezekiah almost died after the victory. That is why the psalmist says in another place: “It is good for me that You have humbled me” (Ps. 119:71). And here he asks for mercy after being delivered from disasters, and the reason for mercy is that he suffers grievously. “Behold my humiliation from my enemies”; and again: “You lift me up from the gates of death” (Ps. 9:14). I resort, he says, to the Protector and Provider, who always gives me a helping hand. Do you see how he, while praying for the future, remains grateful for the past and expresses a double benefit? He did not say: He who delivers me from the gates of death, but: “You exalt me,” because God’s good deed is not limited to deliverance from disasters, but also makes those who are delivered wondrous, glorious, famous, high. He also did not say: from the door, but: “from the gate,” expressing many dangers. “That I may proclaim all Your praises in the gates of the daughter of Zion” (Ps. 9:15). What he advised others to do, he does the same himself. “Proclaim,” he says, “among the nations His works”; Now I will do the same, and not just do it in the presence of one, two or three, but among many spectators. “We will rejoice in Your salvation” (Ps. 9:15). This is my crown, this is my diadem, to gain victory through You, to receive salvation through You. So we too will seek salvation not in some way, and deliverance from disasters not in any way, but from God. I say this to those who, during illnesses, use spells and resort to other sorceries to alleviate the disease. This means to seek for oneself not salvation, but destruction, because the greatest salvation is that which comes from God. “The nations are mired in the destruction that they have caused: in the net that they hid their feet are stuck” (Ps. 9:16). Another translator (unknown translator, see Orig. Ex.) says: “immersed.” He calls vice “destructive,” because nothing destroys us more than vice. There is nothing more powerless than a vicious person; he is defeated by his own weapons; just as iron perishes from rust and fur from moths, so does the sinner from vice. Thus, sin, even before God’s punishment, automatically takes revenge on the one who commits it. Since the prophet speaks a lot about heavenly justice and God's help, of which the first is not revealed suddenly, but is often slowed down and delayed, causing many to become even more careless, now he inspires that punishment is not far away, that it befalls wicked people, just as Paul says: “receiving in themselves the due recompense for their error” (Rom. 1:27). And look how precise the expressions he uses. “Mired,” he says, i.e., forcibly held, subjected to inevitable misfortune. And further: “in the net that they hid, their foot got stuck.” The vicious, he says, bind themselves with insoluble ties. This came true for the apostles and the Jews. The Jews, rebelling against the apostles, did not cause them any harm, but subjected themselves to countless disasters, losing their city, freedom and everything else; the preaching of the apostles spread, and the attackers died. So those who threw the three youths into the Babylonian oven themselves perished from it. This was the case with Daniel. However, with him this happened justly, because those who cast him into the ditch themselves threw him into the ditch; and why, under the three youths, when the king sinned, those who stood at the stove were punished? Because they were already engulfed in flames, having served the tyrant’s command and bowed to the golden image. "In that web they hid". Look how he expresses their extreme guilt. Since their deed was shameful, they hide it and try to hide themselves. “The Lord is known by executing judgments: the sinner is caught in the work of his own hands” (Ps. 9:17). Another translator (unknown translator, see Orig. Ex.) says: “I was known, having created judgment,” i.e. punishing, punishing, taking revenge. Do you still see benefit from punishment? It not only makes those punished more zealous, but also spreads the light of knowledge of God, and from here one can even more clearly see how God cares for people. So, when He allowed a herd of pigs to rush off a cliff and drown in the sea, then the people were especially afraid (Mark 5:13-18). And in the Old Testament the Jews, “when He killed them, they sought Him,” as the prophet says (Ps. 77:34). Why doesn't He do this all the time? Because he wants people not to force themselves, but to voluntarily perform acts of virtue, prompted to do so not so much by punishments as by benefits. But, they will say, isn’t it much better to be good out of compulsion than to be evil out of free will? It is impossible to be kind under duress. He who is good only because he is bound will not remain good forever, but, having received freedom, will return to evil; and whoever is raised in such a way as to become good by free will, and becomes so, will remain firm in goodness. “The sinner is caught in the work of his own hands.” He did not say: the hands of God, but the “hands” of the “sinner” himself. 8. Do you see how he diversifies his speech, presenting either punishment coming from above, or punishment coming from vice? Where is the punishment from above? “The Lord is known,” he says, “by performing judgments.” Where is the punishment for vice? “The sinner is caught in the work of his own hands.” And further, depicting the punishment that comes from vice, he says: “The sinner is stuck in the works of his own hands.” He does not speak about one punishment from God, because God often waits and delays, and not about one punishment from vice, because many calmly indulge in it, but he confirms his speech with both. That’s why he continues: “The sinner is stuck in the work of his own hands.” Another unknown translator (see Orig. Ex.) says: “his fingers.” Thus, when you build intrigues, do not think that you are plotting them for another; you weave webs for yourself. Ως  διαψαλμα - “song, change of tone” (these words are not in the Slavic translation). Another (Theodotion): “the voice is constant.” Third unknown translator (see Orig. Ex.): "singing" (μελωδημα) "constantly". In Hebrew: “Yeggaon sat down.” “Let sinners go to hell, all the nations that forget God” (Ps. 9:18). Another (Akilah): “they will be converted.” Again he dwells on the same thing - he proves that vice is inevitably accompanied by punishment, that wickedness produces death, and sin - disaster. “For the poor will not be forgotten forever, the patience of the needy will not be completely destroyed” (Ps. 9:19). Another translator (unknown translator, see Orig. Ex.) says: “the expectation of the meek will not be completely forgotten.” He said it well: “not completely,” suggesting that you don’t always need to seek peace. How will patience be revealed if there is always calm? And the meaning of his words is as follows: the wicked will be punished and will suffer extreme disasters, because God will not allow the offended to constantly endure insults. By this he encourages the latter and frightens the former, and shows the love of God, who, by delaying punishment, makes some more experienced in virtue, and draws others to repentance. Look what honor the poor receive, not just the poor, but the humble in heart, because they are especially capable of patience, or better said, one thing comes from the other, from humility comes patience, and from patience comes humility. If someone asks: why does poverty mean humility? - then we will say: because she is especially capable of virtue. The rich spend his life in anxiety and confusion, but the poor easily endure everything, often exercising his strength in the fight against poverty, as if on a race course. That is why Christ said that it is difficult to enter the kingdom with wealth (Matthew 19:24). What does it mean: “the patience of the poor will not perish until the end”? This means: it will never perish, and will certainly receive its fruit. This does not always happen in everyday affairs, where often the goal is not achieved and the work is wasted. Thus, the farmer expects fruit and the merchant expects benefit; but often due to unfavorable weather, both are deprived of the fruit of their labors. This does not happen with God; on the contrary, the goal is always achieved. And constant confidence in achieving the goal serves as considerable consolation. “Arise, Lord! Let not man prevail, let the nations be judged before Thee” (Ps. 9:20). Another translator (Aquila) says: “Let him not be insolent. Let the nations be judged before you.” Another (unknown translator. See Orig. Ex.): “and before your face.” Having spoken about the wickedness that has taken possession of many of the people, mentioning their vices, theft, greed, murder, the prophet asks God for help to the offended. Such is the philanthropy of the saints: they care not only about themselves, but about the entire universe, as if it were one house, and they pray to God for all people, as if they were one body. “Arise, Lord! Let not man prevail." What does it mean: “Arise, Lord”? Take revenge, he says, help, punish the unjust. And he uses such direct expressions well: “rise up,” and “let not man prevail,” in order to show that man is insignificant, comes from the earth, is dust and ashes. “Let the nations be judged before You.” What do these words mean? Let them, he says, be judged for their sins; they have not become better because of Your long-suffering; demand an account of their crimes. “Set, O Lord, a lawgiver over them, so that the nations may know that they are men” (Ps. 9:21). Διαψαλμα – “change of tone” (there is no this word in the Slavic translation). Another (Akilah): “all the time.” What does it mean: “Set a lawgiver over them”? Since they, he says, do everything arbitrarily, not wanting to give an account, then rise up, and let there be punishment for them instead of suggestion. Another translator (Aquila) says the same thing, expressing himself this way: “Lord, bring fear upon them.” Look how he does not wish for them to be punished, but for them to learn, correct themselves and not live lawlessly. Let them, he says, be punished instead of inspired, and not only for them, but also for others. And so that you can see what benefit comes from this, how it destroys their illness, listen to the following. “Let the nations know, he says, that they are people.” The meaning of his words is this: many have lost even this, they have forgotten about their nature, they have reached the point of madness, they do not know themselves. And he added well: “constantly” 26, expressing that (you need to know this) not only in times of disaster, but also in times of prosperity. If You punish them now, then they, feeling strong fear and remembering the disasters that befell them, will know their nature even when they achieve prosperity. 9. Do you see how the prophet prays for them and wants them to leave their madness? Truly, not knowing ourselves is extreme madness, worse than insanity. The latter is an involuntary disease, and the former is a consequence of a corrupted will. “Why have You, Lord, stood far away? Do you despise well-being (and) sorrow?” ( Ps.9:22 )? The prophet says this on behalf of the offended, asking and pleading with God, and not at all reproaching Him. Many of those suffering, prompted by grief, ask for judgment to be carried out before the proper time, just as those undergoing beheading ask the doctor to leave them before the beheading is completely completed - they ask for something harmful to themselves, because they cannot bear the pain; they often shout to the doctors: you tortured me, you ruined me, you killed me, but these are words not of reason, but of pain. This is precisely what many of the faint-hearted say during tribulations, unable to endure difficulties. And Zephaniah also expresses similar words (Zeph.3:1). But this is in the Old Testament, when moderate deeds were required, but in the new it is incompatible with philosophy. “When the wicked are proud, the poor are irritated: they get bogged down in the plans that they have in mind” (Ps. 9:23). Another translator (Akilah) says: “let them get stuck.” “For the sinner is praised for the lusts of his soul, and the offender is approved. The sinner irritated the Lord, by his great audacity (saying): “He will not require.” There is no God before him” (Ps. 9:24, 25). Having assumed the form of an intercessor and asking for the offended, the prophet also expresses the regrettable feelings characteristic of them, which stem from human weakness - because the offended person, not seeing punishment and worthy retribution for his offender, grieves, unable to bear the well-being of a wicked man, and for the latter this is no small punishment. Then the psalmist asks that they receive punishment, so that their machinations are turned on themselves, and speaks about what kind of unbearable wickedness? “For the sinner is praised for the lusts of his soul.” now. One is extolled as having achieved power; another - as having taken revenge on his enemies; the third - as a prudent man, for taking away everyone’s property; when he destroyed himself, they say: he built himself up; others say differently; about spiritual objects - not a single word. They will not quickly praise a person who retires from business, as well as one who loves poverty, but they will praise a rich, enterprising, flattering person who accepts servile responsibilities without any benefit. This is what the psalmist laments - how vice has intensified to such an extent that people admire and boast about it, and, worst of all, they are not ashamed of it, but on the contrary, the wicked not only boasts about his own deeds, but also hears praise for himself from others. What could be worse than such madness? “The sinner has provoked the Lord.” Another translator (Symmachus) says: “Because the wicked man, who praised out of the lust of his soul, and who approved of the covetous man, angered the Lord. When his anger rises, he will not repay him.” Third (Aquila): “Because the wicked praised in the lust of his soul, and the covetous man, having approved, reviled the Lord. The wicked will not exact the height of his wrath.” And seventy interpreters: “Provoke the Lord, the sinner: because of the multitude of his wrath he will not seek.” Do you see how far the insolence of the wicked extends? What am I saying, the prophet continues, that he insults the poor? He annoys God Himself. “Because of his great insolence,” he says, “he will not repay,” i.e. God. Another translator refers to this as wicked, expressing it: “according to its height,” i.e. pride, vanity. Do you see the greatness of madness and its corruption? He becomes an enemy and adversary of his neighbors, alien to virtue, a lover and praiser of vices. Well further another translator said (unknown translator, see Orig. Ex.): “There is no God in all his thoughts,” expressing that he does not seek God, is filled with darkness, has no fear before His eyes. Just as pus blinds the eyes, so vice does the soul of a person, and drags him into the abyss. "There is no God before him." Another (unknown, see Orig. Ex.): “in all his thoughts.” “His ways are defiled at all times, Your judgments are removed from his presence, he rules over all his enemies” (Ps. 9:26). Another (unknown, see Orig. Ex.): “thy judgment is taken.” Do you see the fruits of wickedness? The light of his mind goes out, his thoughts become dull, and he himself becomes a prisoner of vice. Just as a blind man often falls into a pit, so he, having no fear of God before his eyes, constantly spends his life in wickedness - not so that now in piety, now in wickedness, but constantly in wickedness, he does not remember either Gehenna, or future judgment, or reward, but having rejected all these impulses, like a bridle, like an unladen ship, he is given over to dangerous winds and violent waves, having no one to steer. his soul. Do you see how the vicious man finds punishment in his very vice? What could be worse than an unbridled horse, an unladen ship, or a blinded man? 10. But the most unfortunate of all of them is the vicious man, who has extinguished the light of the fear of God in himself and surrendered himself into captivity to wickedness. “For he said in his heart: “I will not be moved, from generation to generation (I will be) without evil” (Ps. 9:27). Another translator (Symmachus) says: “he blows away all his enemies, saying in his heart: I will not be shaken to generation and generation, because I will not be in misfortune.” Do you see the madness? Do you see the unspeakable calamity? Do you see the gradually increasing destruction? Do you see how the state, revered by the insane as bliss, is filled with great disasters, how it falls? The sinner is praised in his sins and blessed in his iniquities. This is the first abyss that can destroy the inattentive. Therefore, it is better to accept those who reproach and admonish than those who praise and flatter even at the very moment of destruction, because the latter corrupt the careless and incite them to greater vices. So, having incited this sinner to pride, they drove him to madness. That is why Paul, speaking about adulterers, instills the same thing in the Corinthians: “and you became proud, instead of weeping” (1 Cor. 5:2). We need to mourn a lot, not praise the sinner. Do you see the extreme corruption when the wicked is not only not condemned, but is even praised? And from here, from his own madness and praise, he increased his depravity, forgot about the fear of God and His justice, forgot even about his own nature. Truly, whoever forgets about the justice of God, subsequently forgets about himself. Look how he argues: I will not be shaken from generation to generation, but I will remain without evil. What could be crazier than such a judgment, when a person, a perishable being, surrounded by fleeting objects and subject to countless changes, harbors such dreams? Where does this come from? From madness. When a madman enjoys prosperity, wins victories over his enemies, and receives praise and surprise, then he is the worst of all. Without expecting a change in his condition, he uses happiness unwisely, and having been exposed to misfortune, without being prepared for it, he becomes embarrassed and lost. Job is not like that: even in the midst of happiness, he expected misfortune every day; That’s why he said: “For the terrible thing that I was terrified of befell me; and what I feared came to me. There is no peace for me, no rest, no consolation: misfortune has befallen me” (Job 3:25, 26). And another Wise One said: “In times of satiety, remember the times of famine, and in days of wealth, remember poverty and need” (Sir.18:25). But this sinner, once corrupted, does not look at human affairs, but on the basis of his prosperity considers them unshakable; this is a sign of extreme madness and corruption, and the cause of death. So, do not consider rich people blessed, those who triumph over their enemies and receive praise for it; all these are dangerous abysses for the inattentive, leading into the very depths of wickedness. “His mouth is full of oaths, bitterness and flattery, his tongue is full of torment and malice” (Ps. 9:28). Another translator (Aquila) says: “useless.” “He sits in ambush, in hiding places, with the rich, to kill the innocent; his eyes spy on the beggar” (Ps. 9:29). Another (Symmachus): “sitting in ambush outside the courtyard. His eyes spy on the beggar.” “He lies in wait in a secret place, like a lion in his den, he lies in wait to seize the poor, drawing him in with his net” (Ps. 9:30). Another (unknown translator, see Orig. Ex.): “in his lair (περιφράγματι). He lies in wait in a secret place." Another (unknown, see Orig. Ex.): “in his passion. With my network." “He will humble him, stoop and fall, when he possesses the poor” (Ps. 9:31). Another (unknown, see Orig. Copy): “in the shadows.” Another (Aquila): “bent over, he will hide, attacking the weak with his strong.” Do you see how he even became a wild beast? The Prophet describes him as a beast, depicting his cunning, ambushes, and plots. Who could be more unhappy and poorer than him if he needs the property of the poor? Tell me, should we call him rich? After this, both a thief and a robber can be called rich. No, says the prophet. What is it that he does not undermine the courts and does not attack at night, if he extinguishes the light of the judge by deceit? What is it that he does not attack those who are sleeping, but always those who are awake? He turns out to be even more shameless. Therefore, the laws punish fraudsters who steal during the day more strongly. Do you see his poverty and cruelty at the same time? Poverty - because he wants what belongs to the poor; cruelty - because he is not touched by the misfortune of his neighbor, but instead of taking pity and helping the poor, he himself oppresses him. However, his deeds will not go unpunished; but when he feels strong, when he thinks that he has achieved his goal, when he begins to consider himself invincible, then he will perish, so that the wisdom of God, and the patience of the poor, and his incorrigibility, and the kindness and long-suffering of God will be revealed. Punishment does not suddenly befall him, because God, with his long-suffering, calls him to repentance; and when he does not receive any benefit from long-suffering, then God admonishes him with punishment. Those who were subjected to his oppression did not suffer any harm, but they also became better and more glorious from the tribulation; and God, waiting, showed his kindness and patience. And after longsuffering, strength and power, striking the wicked when he considered himself stronger than himself; so he, remaining incorrigible, was subjected to the most severe punishment. And this is no small admonition for the prosperous. 11. So, when you win victory over your enemies and when everything is favorable to you, then do not carelessly indulge in a vicious life, but then be afraid even more - because then your depravity increases, there is no excuse left for you, all hope of forgiveness is taken away from you if you remain vicious. “For he said in his heart: “God has forgotten, he has turned away his face, so that he would never be seen” (Ps. 9:32). Look into what abyss of destruction he is thrown into, what judgments he makes; not daring, due to their shamelessness, to express them openly, he contains them in himself, rebels against the truth and darkens what is clearer than the sun, due to the blindness of his soul. “Arise, O Lord my God! May Your hand be exalted; do not forget Your poor to the end” (Ps. 9:33). Another translator (unknown, see Orig. Ex.) says: “Lift up your hand.” “Why did the wicked anger God? Because he said in his heart: “He will not require it.” (But) You see, for You look at suffering and bitterness. Let him be delivered into Your hands: The poor are given to You, the orphan You be a helper" (Ps. 9: 34-35). Another (Aquila): “You have seen (eÏdeV), because You will look upon illness and anger, to deliver it into Your hand.” Third (Symmachus): “that they may be delivered into Thy hands.” This is what the wicked, the kidnapper, the covetous says, until he experiences punishment; and the prophet, refuting his judgments, expands on the long-suffering of God. He says: God has turned away his face and will never see him; on the contrary, he says: You see, you look, and you endure long, until the wicked fall into your hands. What does it mean: until they are “given into Thy hands”? The Prophet expressed himself humanely; and the meaning of his words is as follows: You are patient, you wait until they indulge in extreme wickedness; although You could have stopped and destroyed them at the very beginning, the sea of ​​Your long-suffering is limitless: You see and do not take revenge, but expect repentance from them; if they persist, then You punish them when they do not receive any benefit from Your long-suffering. Having said a lot about oppressed people, the prophet, listen to how he also reveals in the following words: “You have been given a beggar, an orphan, be your helper.” Another (unknown translator, see Orig. Ex.) translator says: “You were.” Third (unknown, see Orig. Ex.): “You will.” The meaning of his words is as follows: this is Your business, this is especially characteristic of You. And what belongs to God, He will not leave or give away. Just as it is natural for an artist to build, for a helmsman to steer a ship, for the sun to shine, so it is natural for You to protect orphans, to extend a helping hand to the poor; no one helps them as much as You alone. This is expressed by the word: “provided.” No one else says, but You alone are the protector of the orphans and the poor. “Break the arm of the sinner and the evil one, so that his sin will be sought and not found” (Ps. 9:36). Another translator (Theodotion) says: “let his wickedness be punished, and let him not be found.” He asks not that the sinner himself be crushed, but the power, authority, dominion of his wickedness; then he asks that he too be punished, give an account of his deeds, and expressing the greatness of his wickedness, he says: if this happens, then he cannot resist, will not show himself, but will perish, disappear, disappear completely when his deeds are investigated. So, let no one cry when exposed to orphanhood and poverty, because to the extent that they increase, to the same extent does God’s help increase. Let no one be proud of his power or become arrogant; This is a slippery and dangerous place, where the inattentive can easily fall. “The Lord is King forever and ever. Disappear, you pagans, from His land! (Ps.9:37). Here the prophet answers those who are confused and perplexed that sinners are not immediately punished. What, he says, are you afraid of, what are you afraid of? Is this Judge temporary? Does His kingdom have an end? If the sinner is not punished now, he will certainly be punished later, because the one who demands it abides and reigns forever. “You have heard the desire of the poor, O Lord; Your ear has heard the devotion of their hearts” (Ps. 9:38). Another translator says (Aquila): “Thy ear has heard the intent of their heart.” Third (Symmachus): “Thou shalt cause Thy ear to hear their hearts.” “Justify the orphans and the humble, so that man may no longer continue to be magnified on earth” (Ps. 9:39). Another (Aquila): “Judge the orphan and the oppressed.” Do you see how much the prophet speaks and cares about the wicked people themselves? After all, they are the ones who especially endure evil. The one who is unfairly offended only suffers the loss of property, while the one who offends is exposed to extreme danger. In fact, isn’t it important that such people don’t even feel the illness they are in? This is the highest degree of insensitivity, and therefore they are especially worthy of regret; this is a sign of an imperfect mind. Children consider dangerous objects to be nothing; they often stretch out their hands into the fire, and yet they are afraid and frightened when they see empty masks. Like them, covetous people are afraid of poverty, which is not at all terrible, but still provides security, and they highly value unjustly collected wealth and covetousness, which is worse than any fire. Genuine covetousness is always evil. Therefore, the prophet constantly exhorts to refrain from it, and, threatening, and intimidating, and begging God to rise up to punish such insensitivity. “Perish,” he says, “the heathen from His land!” ; threatens them with destruction, and for those unjustly offended, he asks God to be a helper and protector, so that the latter may be encouraged, and the former will come to their senses. So let no one pursue abundance of wealth. From here comes many evils for the inattentive: pride, laziness, envy, vanity, and others much greater. But in order for you to free yourself from all this, tear out the very root of them (selfishness). When there is no root, then bad plants do not grow. All this was said not just so that we would listen, but so that we would correct ourselves and demonstrate many virtues in Christ Jesus, 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 Another translator (Symmachus) says: victorious about the death of his son David. Third (Aquila and unknown translator. See Orig. Copy): about the youth of his son. there is no Slavic translation of this word You might be interested in: