Собеседование 28 на псалом 118

1. Glorious mentors and teachers, our holy fathers, gave us to sing and glorify on the first day after the end of the week, which we also call the Lord’s in honor of the Lord who rose on this day, the one hundred and eighteenth psalm, this is a great treasure and spiritual wealth, and the most pleasant edification. And we sing it as praise and glorification to God and as an example of good deeds to strengthen our lives, since it reveals the consistent course of life according to God and instructions for it. It also has this name, because it encourages those who listen to it and carefully delve into its meaning to improve their lives and, in accordance with its name, perfects them in integrity. An immaculate person is one who is free from all crime, defilement and uncleanness, and has no blemish, iniquity or sin; He is also blessed, because after leaving this life he will be rewarded with true bliss, will be enlightened by the light of knowledge of God and will dwell in the peace and pleasure of eternal life, that is, the kingdom of heaven, which is why the hymn writer David, having seen with prophetic eyes the grace of holy baptism, cried out: “Blessed are we whose iniquities... are forgiven” (Ps. 32:1). The prophet pleases those who have preserved this grace, who are faithful to the covenant with God and approach Him through holy baptism, as those who strive in true virtue. However, another certain higher meaning represents the content of this psalm. This great David himself experienced many different changes in his life: first he fled from the enemies, then he pursued them, then he fell into despondency, then he again enjoyed the joys of life, then he walked along. the divine path, then stumbled in the middle of the road, then again followed the divine laws. He collected all this together in this psalm and, combining the prayers he brought to God on each occasion, he gave one useful instruction to people, teaching how true virtue can be realized in life. He does not ignore the severity of dogmas, but also combines the teaching about them with moral instructions, so that this psalm can perfect those who seek perfect virtue in it, and arouse those devoted to frivolity to zeal, and instruct the despondent, and correct the lazy, in one word, deliver all kinds of medicine to various human passions. “Blessed are those who are blameless in their ways, who walk in the law of the Lord” (Ps. 119:1). We would say: blessed are those who in this transitory life walk in the law of the Lord. The prophet calls real life a path in view of the fact that there is nothing solid and permanent in it. Our life is a shadow; it moves quickly like smoke. “What is your life?” , so says the Apostle James: “a vapor that appears for a little while and then disappears” (James 4:14). The theologian Gregory thought in a similar way: our fate turns like a wheel, every day, or even every hour, brings changes. “We, brothers, have brought nothing into the world,” as the divine apostle says, “and it is obvious that we cannot take anything out of it” (1 Tim. 6:7). Let us take care of future benefits: only they remain. So the prophet pleases those who (in life) invariably follow the royal path and do not deviate either to the right or to the left from the commandments of the law. He explains exactly who those whom he pleases are: “those who walk in the law of the Lord.” Those who live according to the law are, of course, blameless. The same way, as I said above, he calls life. We all go through this path - from birth to death. “Blessed are those who study His revelations: they will seek Him with all their hearts” (Ps. 119:2). In explaining the eighteenth Psalm, we have already said what the difference is between law, revelation, justifications, judgments and commandments; Let us remember, although in essence, what was said then. The prophet calls the law given by the God of all through the inspired Moses. But the same law, on the other hand, is called commandments and commandments, because it is commanded and established royally, then justifications, because it gives the one who fulfills it the opportunity to justify himself, then judgments, because it reveals the definitions of divine judgment and rewards according to the merits of the executors of the law and its violators, then, finally, revelations, because it testifies and reveals what punishments its violators will be subjected to. So, here the prophet pleases those who constantly experience the revelations of God and seek God with all their hearts. This does not apply to every person, but only to those who have reached the pinnacle of virtue itself. Such a person does not divide his thoughts between God and everyday concerns, but gives himself entirely to God. And, of course, through reading and listening to the Divine Scriptures, our life is further improved, which is why the prophet pleases “those who study His revelations.” This is what the Lord said: “Search the Scriptures, for through them you think you have eternal life” (John 5:39). Whoever in this life succeeds in testing the divine Scriptures does not waste his life on pleasures and sinful passions, but lives according to the Spirit and acts according to the Spirit, searching the Scriptures, and at the same time seeking God with all his heart. And since this psalm has much to say about the law, commandments, justifications, judgments and revelations, it is useful to distinguish between them further, So the law is given by God, because He is the King of kings and Lord of lords. The law is obligatory for all people: for superiors and subordinates, for slaves and masters, for rich and poor. The name "law" (νόμος) comes from the word (νέμειν) to divide, assign. All people are required by law: “You shall not commit adultery, you shall not steal, you shall not bear false witness against your neighbor, you shall not covet your neighbor’s house, you shall honor your father and your mother” (Ex. 20:12–17). The same thing is called a commandment, because God commands us to do good and avoid evil; justifications and judgments - because the righteous who keep the commandments are justified before God, and sinners who transgress them are condemned. And it is called revelation because God, through His divine Scriptures, convinces us to keep all His commandments. “Those who do not do iniquity walk in His ways” (Ps. 119:3). The prophet made such a distinction in the first psalm. There, having pleased the one who studied the law of the Lord day and night and showing the fruit of his zeal, he added: “The wicked are not so [not so]” (Ps. 1:4). So here too, having called the blameless blessed, he then teaches that the workers of iniquity chose a different path for themselves and left the path approved by God. So, having pleased those who seek God with all their hearts, the prophet continues further: “You... commanded to keep Your commandments firmly” (Ps. 119:4). 2. The Lord commands this both in the law, and through the prophets, and in the holy Gospels, and all divine Scripture is filled with such suggestions. Moreover, he urges not just to “preserve”, but to “firmly” preserve, that is, with all diligence; and not in such a way as to preserve one commandment and reject another, but precisely what he said was to keep all the commandments “firmly.” Another prophet also spoke about this: I will not depart from Your commandments, lest I die. “Oh, that my ways would be directed to keep Your commandments!” (Ps. 119:5). Therefore, I ask that the direction of my path be determined by Your law, as a measure, so that I can preserve Your justifications. His request begins with the word: “Oh, that” - in the sense of “may it be, may I succeed in keeping all Your commandments,” since none of the people who want to keep God’s commandments, without the assistance of God himself will not be able to bring his desire to fulfillment, because it is written: “not from him who wills, nor from him who runs, but from God who shows mercy” (Rom. 9:16). So, the beginning of good comes from us, but to accomplish it we need God’s help: “Draw near to God,” says the apostle, “and he will draw near to you” (James 4:8). “Then I would not be ashamed, considering all Your commandments” (Ps. 119:6). Shame is the fruit of iniquity. So the divine apostle said: “What fruit did you have then? Such are the things of which you yourselves are now ashamed” (Rom. 6:21)? And those who fulfill all the commandments of God draw courage from their conscience. When is this “then”? When, according to the prophet Daniel, the righteous “will awaken... to eternal life, others to everlasting contempt and shame” (Dan.12:2). So, the prophet asks that he then not suffer shame. But how to achieve this? By paying attention to all the commandments; You cannot fulfill one commandment and leave another, because “whoever keeps the whole law and sins in one thing, he becomes guilty of all. For the same One who said: Thou shalt not commit adultery, also said: Thou shalt not kill; Therefore, if you do not commit adultery, but kill, then you are also a transgressor of the law” according to the Apostle James (James 2:10–11). “I confess to You in the uprightness of my heart, learning the judgments of Your righteousness” (Ps. 119:7). Confession is called thanksgiving. Then I will be able to bring You a pure song when I have learned all Your destinies and live in accordance with them. He who has good deeds confesses “in the uprightness of his heart,” bringing repentance with all his heart, like David after adultery and like the tax collector, crying: “I have sinned”, and: “be merciful to me” (2 Samuel 12:13; Luke 18:13). Judas also confessed his sin, saying: “I sinned by betraying innocent blood” (Matthew 27:4), but not “in the rightness of my heart,” because the Pharisee also confessed, but out of pride and wrongness of heart. received justification, saying: “that I am not like other people, robbers, offenders, adulterers, or like this publican” (Luke 18:11). “I will keep Your justifications; do not forsake me completely” (Ps. 119:8). Often divine grace leaves some for a short time, directing it to their benefit. So the great Elijah, abandoned by grace, was subjected to fear and experienced the weakness of human nature, but immediately grace returned to him again. So the divine Peter fell into the sin of denial, but was immediately admonished by the Master. Judas, completely deprived of divine care, became a ready prey for the devil. Blessed David was also abandoned after that sin and then suffered grave misfortunes, but again restored his closeness to God and was worthy of His care. And Saul, who had completely lost it, was taken away from the grace of the Spirit, and an evil spirit took possession of him. Therefore, quite rightly, the prophet pleads not to be abandoned “completely,” that is, not to be completely deprived of the assistance of grace. And again the same considerations will show us why the prophet said: “Do not forsake me completely.” Usually God leaves someone at his special discretion and in order to benefit him, as, for example, Job was left in order to achieve the highest perfection. Elijah was also abandoned, as we have already said, for a short time moving away from the face of Achaab and Jezebel, but then the Providence of God directed him to Zarephath of Sidon, so that he would take advantage of the widow’s hospitality there and himself bring her food: “he will not be exhausted,” he says, “flour in a tub and oil in a jug” (1 Kings 17:14), and so that for the wickedness of the Jews he would conclude heaven. for rain for three years and six months, as he said: “as the Lord lives..., ... in these years there will be neither dew nor rain, except at my word” (1 Kings 17:1). But to be abandoned by God “completely” is what is terrible, and this is exactly how Saul and Absalom were abandoned, no longer returning to salvation, because they were completely abandoned by the Providence of God. “How (guided) will the young man correct his path? By keeping the words... They are yours” (Ps. 119:9). Youth is easily inclined towards sin, carried away by pleasures and shameful passions; if she strengthens herself in keeping the commandments of God, then she retains her innocence, because what the bridle and tamer serve for the young horse from the herd, the divine law is for the young men. After all, Daniel was young, but he kept the commandments of God and for this he was awarded prophetic grace and became an interpreter of the innermost secrets. In the same way, the three youths, being young, by their faith and deeds changed the nature of the fire to the opposite, so that they preserved life in the flame, and were watered by the boldness of faith and the breath of the Spirit. This also applies to us. Let young men adorn themselves by observing the commandments of God, and let them not become like Absalom in malice. His fascination with evil darkened his mind, a sign of which was the luxurious growth of his hair, because hair is a symbol of death. And his hair was the cause of his death, since he hung, caught in an oak tree, as the history of the kings tells about this. But it is regrettable that even today there are imitators of him, spreading long locks and curls and the sophistication of their decoration eclipsing the art of women's attire. Puffed up in their minds, they do not even know that they dishonor themselves more (than they adorn themselves), as the apostle says: “If a man grows long hair, it is a dishonor to him” (1 Cor. 11:14). This is what the Greeks did, according to the image of Homer, who calls them curly-headed Achaeans. This is what the wise doctors say. So, let us be content with moderate hair to adorn the head, according to the custom of ancient men, and let us not let it loose either to the heels or over the shoulders, because such a thing dishonors a man, as we just heard from the Apostle. “With all my heart I have sought You, do not remove me from Your commandments” (Ps. 119:10). 3. Of course, many seek God, but not with all their hearts. They waste their hearts not only on worries about everyday affairs, but also on shameful passions, envy, deceit and intrigues against their neighbors. The lover of the divine commandments gives God his whole heart and thereby attracts His Providence to himself, not falling away from His commandments into the depths of destruction, but rushing to the living God and serving Him with all his thoughts. “I have hidden Your words in my heart, so that I would not sin against You” (Ps. 119:11). Whoever has gold, silver or precious stones does not leave them outside, but hides them in the inner chambers, where the hands of thieves who undermine the walls cannot reach; so the one who has the wealth of virtue hides it in his soul so that the robbers of souls do not plunder him with the seductions of vanity. Or you can understand it differently: I did not hide, he says, gold or silver or clothes, magnificent and luxurious, where moths and worms destroy, and thieves break in and steal; but in the recesses of my heart I hid Your words, says the prophet, so as not to fall into sin. And another instruction can be extracted from these words, namely the instruction - not to squander divine words before everyone, just as (the Savior) says: “Do not give what is holy to dogs and do not cast your pearls before swine” (Matthew 7:6). Although the prophet said this about himself, we, the chanters, must apply to ourselves the confession of the psalm being sung. And these words can have another meaning. I do good not for show before people, and not for rewards from people, but for myself I do good, so that he who sees in secret will reward me openly (Matthew 6:3-4). “Blessed are You, O Lord, teach me to justify Your ways!” (Ps. 119:12), i.e., You are meek and loving of mankind and everyone should praise You according to your dignity; therefore, I ask You to teach me what serves to justify. Or like this: You are blessed and glorified above all, because You are humane, generous and merciful, long-suffering and abounding in mercy; I ask You, teach me Your justifications. I do not strive for wealth, I do not seek gold, nor silver, nor honors, nor any of the pleasures of this world, but I seek to know Your justifications, because the reward for preserving them is great. “With my lips I have proclaimed all the sayings of Your mouth" (Ps. 119:13). He who knows the judgments of God should not be silent about them to himself: he must proclaim them and teach others, because it is wonderful to proclaim the works of God. What I learn from Your goodness, I will teach those who do not know. “In the path of Your revelations I enjoyed, as if (possessing) everything these riches" (Ps. 119:14). The path of virtue is difficult, but it is very attractive to the perfect. Therefore, the Lord Christ said: “Take My yoke upon you, for My yoke is easy, and My burden is light” (Matthew 11:29-30). This is what the prophetic word says: the possession of Your revelations is more desirable to me than any other. “all these riches,” but to indicate riches of every kind. There are many types of wealth. The one who has gold, the one who has silver, the one who has a lot of land under forests or arable land, and finally the one who has herds of livestock are called rich. But all this, in totality, compared with divine revelations, the prophet claims that divine revelations are dear to him, just as all types of wealth are to lovers of wealth, and just as one who is devoted to wealth rejoices at it, so quite rightly he rejoices at the revelations of God, like any wealth. “I will reason about Your commandments and meditate on Your ways” (Ps. 119:15). The prophet promises to be diligent in fulfilling the commandments of God and not to neglect them. Therefore, he says, I will constantly learn from Your words and walk in Your ways. Constant teaching gives him the opportunity to understand His ways, as he continues: “I will learn from Your justifications, I will not forget Your words” (Ps. 119:16), that is, I will firmly keep Your words in my memory. “Reward Your servant, O live me, and I will keep Your words” (Ps. 119:17). Not all of us will ask for this: such a prayer is possible only for the righteous. Those who lead a chaste, pious and righteous life themselves say boldly: “Reward Your servant”; and those who work for sin, pleasures and shameful passions will not dare to say: “Reward Thy servant,” because if the conscience is unclean, it will never arouse the Judge to retribution, and whoever is aware of the purity of his thoughts can rightfully repeat these words of the prophet. “O live for me, and I will keep Your words.” I ask for this life to walk in observance Your words; with Your help I will escape sinful death and taste life from Your words. “Open my eyes, and I will understand the wonders of Your law” (Ps. 119:18). Not everyone who hears divine words understands the miracles contained in them, but only those who receive illumination from above, which is why Blessed Paul said: “When they turn to the Lord, then this veil is removed. The Lord is the Spirit” (2 Cor. 3:16–17). The apostle himself, enlightened by the divine light, rightly cried out: “But we all, with open face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of the Lord” (2 Cor. 3:18). And we must pray to the Lord that, by removing the veil from the eyes of our mind, He will show us the power of divine words. Moreover, of course, we contemplate and understand the divine Scriptures in a higher and spiritual sense. For example, the lamb slaughtered in ancient times by the Jews is for us an image of the true Lamb Christ our God, slain for us; and just as there the anointing of the blood on the doorposts saved those who anointed them, so the blood of the true Lamb Christ our God redeemed us from the curse of the enemy and eternal death. Further, the people of Israel themselves, who crossed the Jordan and entered the land of promise, are an image of us Christians: so we too are introduced into the promised land - the kingdom of heaven - by the holy water of baptism. Such an understanding is completely inaccessible to Jews, because “a veil lies over their hearts,” as the divine Apostle Paul says (2 Cor. 3:15). “I am a stranger on earth, do not hide Your commandments from me” (Ps. 119:19). 4. This is the voice of a righteous man who lives according to God and does not think about the affairs of the world. That is why he calls himself a stranger, just as Abraham and all the saints are strangers in this life, having their residence in the kingdom of heaven. In fact, on this earth we are not permanent residents, but only strangers: after living here for a short time, we move on to another life. Not everyone, however, recognizes this; they become attached to real benefits, as to the only and permanent ones. Only one brought up in the law of the Lord knows that real life is transitory. That is why he calls himself a stranger and asks not to leave him in the dark about the commandments of God. “With love at all times my soul desires Your judgments” (Ps. 119:20). Many desire the judgments of God and strive for the kingdom of heaven, but not constantly: their love for the divine alternates with serving carnal passions. The Prophet is constantly yearning for this love. “At all times,” he says, not that sometimes he loves, and sometimes he doesn’t. Of course, many have experienced that sometimes there is a strong impulse of attachment to the commandments of God - under the influence of the fear of eternal punishment and the desire for the kingdom of heaven, but then all this gives way to carnal passions. This, of course, does not mean desiring God at all times. But those who do this out of love for God will in no case be excluded from the judgments of God. “You have stopped the proud, cursed... those who turn aside from Your commandments” (Ps. 119:21). Those who despise the divine laws are possessed by the disease of pride and are subject to punishment from the righteous Judge. Indeed, some were exalted before God, but were forbidden by Him. Thus, Pharaoh with all his pride died in the Red Sea, and Sennacherib, having exalted himself, was killed by his own sons. Likewise, Nebuchadnezzar, exalted in his heart, began to graze along with the cattle. This is how pride is rewarded, because “He mocks the blasphemers,” as it is written in the proverbs (Proverbs 3:34). “who spoke the prophets.” So, the Holy Spirit himself said: “Cursed are those who turn away from Your commandments.” Let us fear, brothers, that the curse of the Holy Spirit does not come upon us. And the law imposes this oath on those who break it. Of course, when we sing this psalm, we also take part in the oath imposed by the Holy Spirit on those who deviate from the commandments of God. Let us be attentive to ourselves, so that when we utter an oath against others, we ourselves do not deviate from the commandments of God. “Take away from me reproach and humiliation, for I have sought Your testimonies” (Ps. 119:22). Nabal reviled the prophet, calling him a runaway slave; The people of Gath reviled him. Insulted in this way, he asks to be spared from reproach, as one who has been rewarded with divine revelations. These words do not, however, refer to the insults inflicted on the prophet Shimei: this was after the sin, and the reproaches of Nabal and others were before his fall. In another psalm, the same prophet says: “our soul is greatly filled with contempt from those who are prosperous and humiliation from the proud” (Ps. 122:4); and: “These sinners prosper forever and retain wealth” (Ps. 73:12), and another prophet says: “Why do the wicked live, reach old age, and are strong in strength?” ( Job 21:7 ) So the prophet prays that this reproach and humiliation be taken away from him. He calls the delights of this world - wealth and glory - reproach and humiliation, considering it to be glory and honor to seek the revelations of God. “For behold, the princes sat down... and they slandered me, but Your servant meditated on Your justifications" (Ps. 119:23). Literally, Saul, Abner and Ahithophel slandered David, but in thought this verse refers to Christ. Indeed, Herod and Pontius Pilate, Anna and Caiaphas conspired to kill Him, and at that time He was with His disciples in the garden, talking about God and Father, as He said to them: “I told you everything that I heard from My Father” (John 15:15). As He was a perfect man and took the form of a servant, He is called a servant: but Your servant meditated on Your justifications. I, confessing Your sovereignty, learned from Your justifications. “Your revelations are my teaching, and my counselors are Your justifications” (Ps. 119:24). Having rejected all human guidance, I follow Your commandments, and I do not speak about anything else, I do not care about any other matters, except Your revelations and Your justifications. This is characteristic of a perfect husband. “My soul has sunk to the earth, revive me according to Your word” (Ps. 119:25). By this he indicated his extreme humility. This is what he says in the forty-third psalm: “Our soul has been humbled to the dust, our womb has sunk to the earth” (Ps. 43:26), that is: I have not become exalted, I have not become proud, but I remain humble. This is what it means: “my soul has come to the earth.” That’s why I ask: “Give me life according to Your word,” that is, direct my life according to Your law. Here the prophet points, firstly, to the connection of the soul with the body taken from the dust of the earth, and then to his voluntary humiliation, which he discovered after his fall: and he expects that after this humiliation he will live - according to the word of God, who exalts those who humiliate themselves. "Give me life according to your word." He asks not for life in itself, but for life according to the law. “I have made known my ways, and Thou hast heard me: teach me Thy justifications” (Ps. 119:26). 5. I revealed before You, Lord, all my actions and did not leave any of my deeds hidden from You. Therefore, show mercy to my prayers. I want to know exactly Your justifications. In another psalm, the same prophet says: “I have known my iniquity, and I have not hidden my sin; I have said, “I have confessed my iniquity to the Lord,” and You have forgiven the wickedness of my heart” (Ps. 31:5). And another prophet said: “Remember Me; let's go to court; speak so that you may be justified” (Is. 43:26). So, when we sin, we must proclaim our sins before God and put an end to them, because the cessation of sin and confession contribute to its remission. And the best thing is to declare our sins to some teacher and receive instruction from him on what we should do with our sins. But repentance without labor is invalid. The same prophet spoke about this in another psalm: “look at my peace and at my exhaustion, and forgive all my sins” (Ps. 24:18). He mourned his sin like this: “I was weary with my sighs, every night I wash my bed, I wet my bed with my tears” (Ps. 6:7). “Give me to understand the way of Your justifications, and I will meditate on Your wonders” (Ps. 119:27). Those who walk in the ways of God and are constantly taught by Him, always (this is precisely what the word “meditate” indicates, I will be chatty) contemplate the miracles of God, imagining that God is the Creator of heaven and earth, that He is our Nourisher, He is the Giver of goods, He sends rain, He gives spring and summer, arranging everything to support our lives, that He, as the Creator, keeps everything in order and harmony. And, of course, we need divine admonition so that our virtue is based on the divine law, so that our love for mankind is not generated by vanity, asceticism does not seek human praise, and chastity stems from the love of virtue, and not from the fact that intemperance is shameful. Rightly, therefore, the prophet asks for divine admonition so that the path of truth may be known to him. “My soul is slumbering from despondency, strengthen me... with your words” (Ps. 119:28). Constant attacks of sin weaken the mind and weaken the fighter, the result of which is the so-called indifference; having fallen, the soul falls into drowsiness, and sleep causes death. Therefore, the prophet asks to strengthen it and confirm it. And who, falling into sin, reaches a state of despondency, cowardice and indifference and loses disposition to the commandments of God, he, of course, is put to sleep. And in another psalm, in view of this, he prays like this: “enlighten my eyes, lest I sleep... mortal” (Ps. 12:4), calling sin death. “Remove the path of unrighteousness from me, and according to Your law, have mercy on me. I have chosen the path of truth and have not forgotten Your judgments” (Ps. 119:29-30). And this request is necessary, because we should ask God for all kinds of help in order not to turn to the path of unrighteousness, but to adhere to the paths of righteousness and keep the memory of God’s revelations intact. The prophet prays that every evil deed will be removed from him (which means “untruth”) and that the path of the law and commandments will lead him to mercy. He says: “I have chosen the path of truth,” that is, I have loved, chosen, and therefore I have not forgotten Your judgments and have not lost Your revelations from memory. “I cleave to Your revelations, O Lord, do not disgrace me" (Ps. 119:31). I did not simply, he says, follow Your revelations and not fleetingly, but “cleave” to them, that is, I did not turn my attention to them for a short time, but constantly fed on them, without falling away from them. Therefore, You do not disgrace me, since You reward each one according to his deeds. Let him be the fruit. my attachment to Your revelations will be that I will not experience any shame. “I walked according to Your paths and commandments when You enlarged my heart” (Ps. 119:32). Both are necessary: our readiness and God’s assistance, because neither divine grace is given to those who do not have a good will, nor human nature is able to perform virtues without help from above. This is what the prophet teaches, saying: I walked unhindered along the path of Your commandments, since You made it easy for me, the completion of this path. He calls the widening of the path precisely its ease, as in another place He says: “in tribulation you gave me space” (Ps. 4:2), or “You widened my step and ... and my feet did not weaken” (Ps. 17:37), since You made the whole path before me easy and convenient, and protected me from all the cunning and cunning of the enemy. This is exactly what the words mean: “I walked according to Your paths and commandments, when You enlarged my heart.” Such was Paul, who said: “Therefore I do not run as if against the wrong, I do not fight as if only to beat the air; but I subdue and enslave my body” (1 Cor. 9:26–27). The same is true for all saints. “Make for me a law, O Lord, the way of Your justifications, and I will always seek it” (Ps. 119:33). “Make it a law for me” - Symmachus translated: “indicate”, while Aquila and Theodotion: “illuminate”. He says, “I constantly need Your light and the guidance of Your law, both in order to know the path of Your justifications, and in order to follow it steadily, because “every good gift and every perfect gift is from above, coming down from the Father of lights” (James 1:17), and if we, choosing something good, do not have help from there, then our efforts remain in vain. So, the prophet prays, and with him we sing his psalm (“everything that was written before was written for our instruction” (Rom. 15:4)), that God would grant him His assistance, which is why he continues: “Give me understanding, and I will search out Your law and keep it with all my heart” (Ps. 119:34). And this verse contains the same idea and does not need any explanation. After all, the Lord also commanded that the Scriptures be tested; but, of course, explorers need illumination from above, both in order to find what they are looking for and in order to preserve what they have found. “Put me on the path of Your commandments, for I have desired it” (Ps. 119:35). He does not simply ask God of all kinds to be his mentor on the path, but also indicates his desire to follow this path. “Incline my heart to Your testimonies, and not to covetousness” (Ps. 119:36). Water by nature gravitates downwards, and if it finds some way out, it all goes in that direction; Thus, from the time the devil opened the way to sin, the hearts of people gravitate towards the worst. Therefore, the prophet quite opportunely asks that his heart be directed to divine revelations and be protected from temptations and inclinations to the contrary: a person’s thoughts are set on evil from his youth, as it is written. So, taught by the prophet, we pray that our hearts will draw us to the revelations of the Lord, and not to greed, robbery and untruth and other temptations of this world, because “the whole life of the wicked is in our care,” in the words of the great ascetic Job. In these ways, wealth is collected, also called mammon. “Turn away my eyes, so as not to see vanity, in Your way you live me too” (Ps. 119:37). 6. The Prophet instructs us not to deceive our eyes with various shows, horse races and dances. All this is vain, empty and useless, just as all the affairs and numerous worries of this world that serve carnal passions are vain. Ecclesiastes says about this: “vanity of vanities,... vanity of vanities, all is vanity!” , of course, everything earthly, because he continues: “What does a man profit from all his labors with which he labors under the sun? A generation passes, and a generation comes” (Eccl. 1:2–4); and further: “I undertook great things: I built myself houses, planted myself vineyards, built myself gardens and groves and planted all kinds of fruitful trees in them; I made myself reservoirs to irrigate groves of trees from them;... I acquired for myself servants and maidservants, and I had household members; I also had more large and small livestock than all those who were in Jerusalem before me. He collected for himself silver and gold and jewelry from kings and regions; He brought in singers and singers and the delights of the sons of men - various musical instruments. Whatever my eyes desired, I did not refuse them, I did not forbid my heart any joy, because my heart rejoiced in all my labors, and this was my share from all my labors. And I looked back at all my works that my hands had done, and at the labor that I labored in doing them: and behold, they were all vanity and vexation of spirit, and there was no profit from them under the sun” (Eccl. 2:4-8, 10-11). And vain is useless and empty; These are what are considered the pleasures of life. So, the prophet asks that the eyes of his mind be directed in another direction and that they not be enchanted by the vanity of real life. “In Thy way, O live also me” - means: let me arrange my life according to Thy laws!.. “Make Thy word for Thy servant to fear before Thee” (Ps. 119:38). Show me firm in Your words, protecting me with Your fear, that is, instill in me Your fear, frightening and not allowing me to evade Your words, so that I can destroy all vice and sin in myself. I ask you to do this for me, Your servant, as it is written: “The fear of the Lord leads to life, and whoever has it will always be content, and evil will not befall him” (Prov. 19:23, cf. Proverbs 3:7, 14:16), and further in this same psalm the prophet says: “Nail my flesh to Your fear” (Ps. 119:38). So, let Your fear be placed in me, preventing me from serving the lusts of the flesh. After all, the lust of the flesh is enmity against God, as the divine Apostle Paul says (Rom. 8:7). “Take away from me my reproach, which I have (constantly) seen, for Your judgments are good” (Ps. 119:39). Instead of “reproach”, Aquila translated: “I am afraid,” so did Theodotion, and Symmachus: “whom I fear.” Reproach here refers to that which was a consequence of sin. He was afraid and afraid of it, and it poisoned his life with suspicion. Therefore, he did not add, as usual: “I have sought Your destinies”, or: “I have preserved”, but: “for Your judgments are good.” He calls the just judgments of God “fates.” And “reproach” means: I confess that I have sinned; and this is my reproach: created in Your image, I have slipped into sin. So, take away my sin from me, because You not only impose punishment on those who sin, but You also grant even greater salvation to those who repent. Your judgments are good - but the power of good inherent in them: when kindness intensifies, it becomes goodness, as people wise in this say. “Behold, I have desired Your commandments: by Your righteousness I also live” (Ps. 119:40). I am filled with the desire to walk in the spirit of Your commandments: fulfill my desire and give me life in righteousness. By doing this, I possess the beginning of all virtues. “And may Thy mercy come upon me, O Lord, according to Thy word, Thy salvation” ( Ps.119:41). We all need divine love for mankind, even having reached the highest peak of virtue, we constantly need it, since both sinners and devotees of virtue all need divine mercy. We all need God's love for mankind, “for all have sinned and fall short of the glory of God” (Rom. 3:23). With the assistance of God, the sinner turns from his evil path, and the good one becomes even more kind and retains his good properties. “And I will give an answer to their reproach against me, for I trusted in Your words” (Ps. 119:42). 7. Deliver me the salvation that You promised, O Lord, in Your holy word, so that I can boldly answer those who mock me. A person beset by misfortune endures reproaches in silence, and those who are in favorable circumstances repel those who slander. And so, some of the infidels, perhaps, seeing that my life is filled with misfortunes and sorrows, will begin to revile me, but then I will answer them that Christ our God has determined the day when He will judge the Universe and “Who will reward everyone according to his deeds: to those who by persistence in good deeds seek glory, honor and immortality - eternal life; and to those who persist and do not submit to the truth, but indulge in unrighteousness - rage and anger. Grief and distress to every soul of a person who does evil, first the Jew, then the Greek!" (Rom. 2:6-9). Therefore, the rich man heard: “Son, remember that you have already received your good things in your life, and Lazarus - your evil ones; now he is comforted here, but you are suffering" (Luke 16:25), But what do the words mean: “I trusted in your words and"? I have completely trusted in Your promises and live in hope on them. “Do not completely take the word of truth out of my mouth, for I have trusted in Your judgments” (Ps. 119:43). Truth inspires such respect that Christ himself said: “I am the way, the truth, and the life” (John 14:6). And another prophet teaches: “Speak the truth to one another; Judge in truth and peaceably at your gates. Let none of you think evil in his heart against his neighbor, and do not love a false oath” (Zechariah 8:16-17). The opposite of truth is a lie, and it is from the evil one. After all, he was the first to lie and seduce Eve. Therefore, the prophet teaches us to love the truth and asks it from God of all with great zeal. “And I will keep Your law always, forever and ever” (Ps. 119:44). From now on in this life I will keep Your law and keep Your commandments. Because I do this, good things are in store for me, and this increases my zeal in keeping Your laws. With the expression “for ever and ever” the prophet denoted, of course, a future life in which pure and unsullied observance of divine laws will be available to everyone, and benefits will be granted to everyone, “no eye has seen, no ear has heard, and it has not entered the heart of man.” These are the good things “that God has prepared for those who love Him” (1 Cor. 2:9). “And I walked freely, for Thy commandments were sought. And I spoke of Thy revelations before kings and was not ashamed” (Ps. 119:45-46). Living according to Thy commandments, I enjoyed, he says, great prosperity and was not ashamed even of royal power, but talked very freely with kings. Living according to the law makes a person courageous, an example of which is the great David himself. the fall, he spoke very freely with Saul; after the fall, running away even from his son, who rebelled against his father, he walked, bowing to the ground and with his head covered. Here he calls the ease and convenience in which faithful virtues complete their path, not turning away either to the right or to the left, if they direct all their attention to the path to God. walked in the breadth of Your commandments, then “And He spoke of Your testimonies before kings and was not ashamed.” Such was the great Elijah, who boldly stood up for the truth and exposed the iniquity of Achaav. Such was the divinely inspired Daniel, who said to Nebuchadnezzar: and now, “O king, may my counsel be acceptable to you: atone for your sins with righteousness and for your iniquities with mercy toward the poor” (Dan. 4:24). Such was John, who denounced Herod’s adultery and said to Him: “You must not have your brother’s wife” (Mark 6:18). Thus the divine Paul spoke to Agrippa, Festus and Felix. Thus the virtuous martyrs put the wicked kings to shame. “And I was taught in Your commandments, which I... greatly loved. And I stretched out my hands to Your commandments, which I loved, and meditated on Your justifications” (Ps. 119:47-48). “The kingdom of God is not in word, but in power” (1 Cor. 4:20), and: “whoever does and teaches, he will be called great in the kingdom of heaven” (Matthew 5:19). That is why the divine prophet combined the doing of the commandments with teaching; saying: “And I was taught in Your commandments, which I... greatly loved,” and showing ardent love, he added: “And I stretched out my hands to Your commandments, which I loved, and meditated on Your justifications.”What I learned in the divine word, I applied to deeds. And thus, paying attention to divine words and listening to readings is accompanied by good deeds. This is the meaning of the words: “I have stretched out my hands to Your commandments” because hands are used to signify action. So the Apostle said: “For the hearers of the law are not righteous before God, but those who do the law will be justified” (Rom. 2:13), and: “Faith without works is dead,” as are works without faith (James 2:20). Therefore, the Lord said: “Whoever hears these words of Mine and does them, I will liken to a wise man, who built his house on a rock; and the rain came, and the floods came, and the winds blew, and it fell not, because it was founded on a rock. But everyone who hears these words of mine and does not do them will be like a foolish man, who built his house on sand; and the rain came, and the floods came, and the winds blew, and the house fell, and it fell. his great” (Matthew 7:24–27). With the expression: “I thought about Your justifications,” he says: I constantly talked about them. “Remember the words of [Your and]... Thy servant, in whom You...told me to trust” (Ps. 119:49). 8. By giving the law, God promised His favor to those who kept it, and punishment to those who transgressed it. So the prophet asks God to remember His promises. On them, he says, You taught me to hope. Remember, Lord, Your promises given to us. After all, You said to Your disciples: “I am with you always, even to the end of the age” (Matthew 28:20). And not only did You promise this to them, but also to all of us who believed through them in Your name. So, remember us, and be with us, and do not depart from us, lest we perish. “This... comforted me in my humiliation, for Your word revived me” (Ps. 119:50). In him I had reinforcement in misfortunes and sorrows. This promise was a comfort and encouragement to me, and, relying on it, I successfully fought the waves. That is why I plead this, because my life is supported by Your words. “The proud transgressed the law to the extreme, but I did not deviate from Your law” (Ps. 119:51). He calls Saul, Absalom, the king of Ammon, who outraged his ambassadors, proud. While they indulged in a lawless life, I followed Your laws. This could be said by the virtuous martyrs, who suffered terrible and grievous things from the wicked and inhuman persecutors. The Pharisees were very proud, not wanting to listen to the instructions of Christ, which is why He said to them: “Woe to you, scribes and Pharisees, you hypocrites, because you close the Kingdom of Heaven to men, for you yourself do not enter and do not allow those who want to enter” (Matthew 23:13). seven? and behold, you filled Jerusalem with your teaching” (Acts 5:28, cf. Acts 4:17). But they answered them: “Judge, is it right before God to listen to you more than to God?” (Acts 4:19). “I remembered Your judgments from the ages, O Lord, and I was comforted” (Ps. 119:52). This means that the persecuted face of the apostles and martyrs was comforted by the remembrance of the judgments of God from the ages - namely: what Abel suffered from the fratricide Cain, Abraham, and Moses; what happened to Isaac, Jacob, Joseph, Job; and all this was consolation and encouragement for them; and how various temptations, by God’s permission, they were subjected to, and after them they became glorified and exalted. Imagining this now in my mind, I gain sufficient encouragement. “Sadness took hold of me at the sight of sinners forsaking Your law” (Ps. 119:53). While enduring evil, I encouraged myself with the memory of Your judgments, but I was very sad and did not cease to grieve, seeing that many were transgressing Your law without fear. This is what the Apostle Paul said (in general, such speeches are characteristic of perfect people): “Whoever faints, with whomever and I did not faint? Who is tempted, for whom would I not be inflamed? (2 Cor. 11:29) And when he was in Athens, “he was troubled in spirit at the sight of this city full of idols” (Acts 17:16). So, we, brethren, seeing that some depart from the law of God and His commandments, we will grieve about this, since it is written: “You shall love your neighbor as yourself” (Matthew 22:39), and in the same psalm below it is said: “Your justifications were songs for me in the place of my pilgrimage” (Ps. 119:54). The stranger was blessed David, pursued by Saul among foreigners. But I think that what he refers to here as “wandering” is not this time, but his entire life. He lived on earth not as a permanent resident, but as a temporary wanderer, making his life's journey singing divine justifications. This is how other translators explained it: “Your commandments were songs for me in the place of my wanderings.” After all, all the saints and those who lived according to God considered this life to be a pilgrimage, having a fatherland in heaven. That is why they sang in this life the justifications of God: man was created for this purpose, to praise and glorify God. “I remembered Your name at night, O Lord, and kept Your law” (Ps. 119:55). I did this not only during the day, but also at night, when the body is given rest, when the soul forgets reality for sleepy dreams and all sorts of unclean thoughts arise, I did not give them free rein, but remembered Your name. That is why I “kept Your law.” The face of the saints is always awake at night, praying and chanting the God of all. However, I think that the prophet here calls night the time of temptation: it brings darkness and creeps up on people like night. At this time, the memory of the God of all is especially necessary: ​​it encourages, revives a person and drives away nasty thoughts. “This happened to me, for I have sought Your justifications” (Ps. 119:56). What “happened”? Night work. Thanks to this, he says, I was able to stand in the law and preserve the memory of Your justifications and the possession of them, that I sought them and even at night did not cease to remember them. So, brothers, let us also learn to spend our nights in prayer and singing psalms. “You are my part, O Lord; (therefore) I said: (I must) ...keep Your law” (Ps. 119:57). God is not a portion (part) for everyone, but only for those who serve perfection. Thus, He was a portion and inheritance for the priests and Levites: the sons of Levi “will not have a portion or inheritance with Israel,... The Lord Himself is their portion” (Deut. 18:1–2; cf. Deut.10:9; Num.18:20, 25) So in the fifteenth psalm it is said: “The Lord is the portion of my wealth and my cup” (Ps. 15:5). Likewise, here it is said that, despising everything else, I place my portion, my life and wealth in God. Therefore, I strive to keep Your laws. They devote themselves to God and are not entertained by the pleasures and worries of life. “You cannot serve God and mammon” Lord (Matthew 6:24). “I prayed before You with all my heart: have mercy on me according to Your word!” (Ps. 119:58). These words teach us that when we pray to God, we must stand before Him as if we were directly before His face. “I prayed,” he says, “I am before Your face.” Or: the Son is the face of the Father, as the divine apostle says: “the radiance of glory and the image of His hypostasis” (Heb. 1:3), and through Him we offer “a living sacrifice, holy, acceptable to God, for your reasonable service” (Rom. 12:1). And everywhere David speaks about the law: “with all your heart,” thereby inspiring us to be zealous for God and teaching us to love Him with all our hearts: “You shall love the Lord your God with all your heart and with all your soul and with all your mind” (Matthew 22:37). As for the words: “have mercy on me according to Your word,” they mean nothing more than: on You, I place all my hopes, have mercy on me as You please. “Have mercy on me according to Your word.” 9. He does not pray for mercy in general, but to receive mercy according to the divine word. This is what a reasonable sick person could say to a doctor: as you know, cure me, as your art allows you. Likewise, a reasonable traveler could say to the helmsman: steer the ship according to the rules of your art - steer as your science tells you. So, we too should seek divine mercy. The one we ask Himself knows in what way to show us mercy. Often, through punishment, He leads us to salvation, and His punishment turns out to be a matter of love for mankind. This is what the doctor does: he cuts and cauterizes, promoting the patient’s recovery. Likewise, when asking for mercy, we must rely on the will of God, because sometimes mercy appears in the form of poverty, and illness serves the purposes of philanthropy, and in general, as doctors say, the opposite is cured by the opposite. “But I thought about Your ways and turned my steps to Your revelations” (Ps. 119:59), Having given myself up to Your commandments with all my disposition, I walked along the path of Your revelations. In Hebrew, instead of “my feet” it reads: “my ways” (τὰς οδούς μου); others translated in the same way translators and seventy in exaplah. The meaning of the verse is this: reflecting on my paths, I directed my steps in Your revelations and did not allow them to deviate from the path leading to You. “I was prepared to keep Your commandments without confusion” (Ps. 119:60). Daniel, who blocked the mouth of the lions; such were the three youths for whom the furnace turned out to be a source of dew; such were the holy apostles, prophets and martyrs. All of them triumphed over the attacks of the wicked, because even before the onset of danger they were ready to meet it, dying daily for the love of God and considering everything to be of secondary importance and insignificant. His Gospels: “Watch, because you do not know... in what watch the thief will come” (Matthew 24:42–43). “The snares of sinners have entangled me, but I have not forgotten Your law” (Ps. 119:61). "Set yami" called the intrigues of demons or people, likening their tricks to chains (surveyors). Isaiah also said so: “Woe to those who drag iniquity upon themselves with ropes of vanity” (Is. 5:18). Although, he says, their “ropes” attracted me, I did not waver in remembering Your law. By the “ropes” of sinners we should mean the attacks of demons, evil thoughts and movements of the flesh: “the wicked are caught by his own iniquities” (Prov. 5:22) - and whoever, having once sinned, does not immediately come to his senses and comes to his senses, is inevitably carried away to another sin. So Cain, having committed the sin of fratricide, then became entangled in a lie, as in a net, precisely when God said to him: “Where is Abel, your brother?” he answered: “Am I my brother’s keeper?” (Gen.4:9) and thus lied to God, who knows everything and even the depths of our hearts. So the Jewish people “sat down to eat and drink, and then stood up to play” (Ex. 32:6) and, intertwining sin with sin, they reached the point of deifying the calf, giving themselves over to idolatry in the desert. So Judas, being a lover of money, turned out to be a traitor to His teacher, and finally hanged himself. And Peter renounced, following the renunciation with bitter weeping, atoning for his sin, thereby putting an end to sin. So, brother, if we sin, we will turn immediately and will not persist, so that the first sin is not followed by others in a long chain. “At midnight I got up to praise You for Your righteous judgments” (Ps. 119:62). Not only during the day, but also at night, even in the deepest midnight, when sleep is a special pleasure for people, I continued to sing praises to You and praise the justice of Your judgments. When everyone indulges in peace and strengthens their bodily strength with sleep, “I got up to praise You for Your righteous judgments.” What do we mean here by fate? That Christ our God will judge each one according to his deeds at His second coming. This is the truth. This is why we must learn to make confession and beseech God for our sins day and night. This is what the Evangelist Luke teaches us, speaking about Christ: “And he continued all night in prayer to God” (Luke 6:12). This is what the divine apostle (Paul) did with Silas. with Strength (to prison), having his feet in stocks, after insults and beatings, he indulged in prayer and psalmody, and the vigil brought him wonderful fruit, because they received special honor from God (Acts 16). “I am a companion to all those who fear You and keep Your commandments and” (Ps. 119:63), Symmachus, instead of “companion”, translated: “bound”, and according to the Syriac translation - “friend”. Turning away from those whose desires are contrary to Your commandments, I had as my friends and loved ones those who put fear of You before everything else and prefer a life in accordance with the law to everything. He said this in another psalm: “Your friends are very honorable to me, O God” (Ps. 139:17), and from the priest we heard: “He who associates with the wise will be wise, but he who associates with fools will become corrupt” (Prov. 13:21). So, those who have the love of strangers like Abraham enter into fellowship with him in the same way; those who have the zeal of Elijah or the meekness of Moses and David, while those who are imitators. evil deeds, they hear: “If you saw a thief, you hastened with him, and had part with the adulterer” (Ps. 49:18). Let us not, brothers, enter into communication with such people: (let our part be) with those who are devoted to good. After all, there are many examples of sinners perishing and destroying others along with them. And when someone invites you to sin, answer him: “I did not sit in vain congregation, and I will not go among those who break the law” (Ps. 25:4). “I did not consider the deeds of lawbreakers in my eyes; I hated those who committed their crimes” (Ps. 100:3). “The earth is full of Your mercy, O Lord; teach me Your justification” (Ps. 119:64). 10. On everyone, says the prophet, You abundantly pour out the sources of Your mercy: Your sun shines on the good and the evil, and the rain falls on the righteous and the unjust, and You do not burst into anger every day, but are patient with those who ruin other people’s marriages, and with those defiled by unrighteously shed blood, and with those who appropriate the property of others, and with those who defile their tongue with blasphemy, and to others who do anything unlawful. Having such great love for mankind, honor him and me, O Lord, allowing me to understand Your justifications. The prophet Isaiah says something similar: “the earth will be filled with the knowledge of the Lord” (Is. 11:9). With the coming to earth of our Christ, indeed, all its borders were filled with His mercy and (all people) were taught by His disciples His justifications. These words also have another meaning, namely, that we all benefit from His mercy. Indeed, He will rain on the righteous and sinners, is patient with our sins and withholds His anger. “Thou hast done good to Thy servant, O Lord, according to Thy word” (Ps. 119:65). Having experienced Your goodness, I again want to take advantage of it and promise to live according to Your laws. And since the earth is filled with Your mercy, “You have done good” with the human race, as You promised through Your prophets. Being good, God has given us blessings, and when we sin, He punishes us and admonishes us. “Whom the Lord loves, he punishes and favors, like a father towards his son,” according to the proverb (Proverbs 3:12). So, when we fall, He admonishes us with justice, so that we turn from the evil path, as it is written: “so that he may serve Me” (Ex. 9:13). By His goodness we learn to know Him and correct ourselves, and also to believe that our salvation lies in His commandments. “Teach me kindness, discipline and understanding, for I believed Your commandments” (Ps. 119:66). The Prophet knows that punishment is useful, and that the Lord, imposing it on people, is guided by philanthropy, which is why he asks for punishment. God inflicts punishment with goodness, and punishment brings intelligence (knowledge). The prophet Jeremiah prays in a similar way: “punish me, O Lord, but in righteousness, not in Your anger, so as not to humble me” (Jer. 10:24). So it is the patient, wanting recovery, who asks for a knife and cauterization. He goes on to explain how he learned the benefits of punishment. “Before my humiliation I sinned, therefore I keep Your word” (Ps. 119:67). In the midst of the prosperity and wealth of this world, I sinned (this means the words: “until my humiliation”), since in any case wealth is collected through unrighteousness; but convert me, so that I may keep Your words. I myself, he says, condemned myself to punishment. And this sentence turned out to be free from unrighteousness. Sin was followed by punishment, and punishment by observance of the law. I fell ill, underwent surgery and recovered. “You are good... You, O Lord, and by your goodness... Thou teachest me to justify Thy justifications" (Ps. 119:68). You are truly good and philanthropic, kind and even overly kind; by Thy goodness preserve me in Thy justifications. After all, everything that relates to salvation depends on You. "And by Thy goodness... Thou teachest me to justify Thy justifications Yours." Therefore, I boldly ask to receive from You the knowledge of Your justifications. "The iniquity of the proud has multiplied against me, but I will pay heed to Your commandments with all my heart" (Ps. 119:69). All those who do not keep God’s commandments and neglect the knowledge of Him are all proud. And although, says the prophet, I am among such people, I do not follow their example, but with all my heart I search Your commandments, remaining firm in them. In their arrogance, they plotted all kinds of intrigues against me, but no matter what, I am not carried away by their iniquity, being guided by Your commandments. Here is a lesson for us, how we must have a root and foundation in goodness. “O their heart is as hard as (coagulated) milk, and I... have learned the law from Thy” (Ps. 119:70). This reminds us of the prophetic word: “The heart of this people is hardened, and their ears are hard to hear, and they have closed their eyes, lest they see with their eyes, and hear with their ears, and understand with their heart” (Is. 6:10). In the same way. in the book of Exodus it is said about Pharaoh: “And the heart of Pharaoh was hardened” (Exodus 7:22). So, the heart of the Jews became hardened like cheese. And the face of the apostles and those who received faith from them learn the words of God, perceiving the gospel of God. So, he says, their heart is hardened, because they themselves replaced its softness with cruelty, just as milk, turning into cheese, becomes thick and hard. softened even more by the teaching in Your law. “It is good for me that You have humbled me, so that I may learn Your justifications” (Ps. 119:71). The Prophet gives thanks to the doctor's harsh measures, making sure that they brought him health. Above, he said: “Before my humiliation, I sinned,” and now he says: “It is good for me that You humbled me.” Misfortunes and sorrows befall people for their admonition and conversion, and those who accept them with patience say: “It is good for me that You have humbled me, so that I may learn Your justifications.” “The law of Your mouth is better to me than thousands of gold and silver” (Ps. 119:72). 11. Although I was deprived of the kingdom by my son, this punishment returned me to Your law, which is dearer to me than any wealth. Further, the same prophet says: “I will rejoice in Your words, as one who has found great prey” (Ps. 119:162), and here he said: “The law of Your mouth is better for me than thousands of gold and silver” - inspiring us to hold fast to it, that is, to His commandments, to keep them and live by them. May you, brethren, be worthy to arrange your life in accordance with them, in order to receive the promised eternal blessings, and in the present age to get rid of all evil and sin, by the grace and mercies of Christ our God, to whom belongs glory and honor with the Father and the Holy Spirit, now and ever, and unto ages of ages. Amen. Creations attributed to St. John Chrysostom and in the Patrology of Min, classified as Spuria The paragraphs in the text were arranged by us. – Editorial staff of “ABC of Faith” You might be interested in: