Chapter 41

Ps.41:1. Finally, into the minds of the sons of Korah. Psalm. The sons of Kore were sacred singers. They sing the song, borrowing from those who composed it, that is, from David, and depicting in it the events of recent times. They also introduce the face of Israel itself, who confesses Christ after his repentance, which he will bring at the end of the ages. Ps.41:2. In the same way the trees desire the springs of water, so my soul desires thee, God. Reasonable “elenies”, when the source of thought for them has dried up due to iniquity, night and day mourn their destruction. Ps.41:3. When will I come and appear before the face of God? The face of God is the Word. Expresses the strong desire of the Israelites to wait for the time when they too will be called, so that they too may appear to the face of God and the Father, that is, the Son. Ps.41:5. In the voice of joy and confession, the noise of the celebration. He prophetically preaches about himself that he too will one day receive salvation and life through Christ, and will dwell with the other saints in the courts of God. Ps.41:6. How sorrowful are you to my soul? and Vskaya, embarrassing me? Strengthened by hope in Christ, he forbids sorrow to disturb him. If for you, my soul, the time is being observed in which our calling by faith will lead us into this tabernacle along with those celebrating, then why are you sorrowful and embarrassing yourself with sorrows? Ps.41:7. For this reason, I will remember You from the land of Jordan and Ermonim, from the small mountain. Since my soul is indignant, bringing to mind the miracles that You showed both on the Jordan River and on Mount Aermon, I will console myself. Or this: when, he says, I am in the Jordan, that is, I am worthy of holy baptism: then I will remember You, uttering words of confession; I will also remember Hermonim, and Hermonim is interpreted: “the path of the lamp”; because holy baptism opens the path to enlightenment for them. Ps.41:8. The abyss calls upon the abyss in the voice of Your abyss. Again they bring to mind other miracles. For when the foreigners took up arms against them, after Samuel sacrificed for them, such hail fell on the enemies that almost all the enemies fell, although not a single person entered into battle with them (1 Samuel 7:10). Therefore, he calls the fall of the city “the abyss,” which hastens after the abyss. The word: “calls” (επικαλειται) is used instead of “calls” (εγικαλειται). By the “voice of the abyss” we can understand the fall of the city. Otherwise, the “abandons” are God’s prophets. Or: “the abyss calls upon the abyss” - the abyss of sins calls on the abyss of God’s mercy in order to destroy sin, its culprits and corruption, and seems to say: since it is usual for You to bow down to the prayers of sinners, then why do you despise us who fall before You? All Your heights and Your waves have come upon me. He also reminds himself of another miracle. For, fleeing from Pharaoh's malice, they crossed the sea, and although it seemed that the heights of the waves were rushing towards them, they did not suffer anything, because the waters hardened like a wall. Ps.41:9. The Lord commands His mercy in the day, and His song in the night. And it also reminds us of another miracle. Rapsaks, having surrounded Jerusalem, threatened that God “would not be able to take them out of the hand” of the Assyrians (2 Kings 18:29). But God promised: “I will protect this city,” and then, fulfilling the promise, in one night “kill one hundred eighty and five thousand” Assyrians (2 Kings 19, 34–35). And this means what is said: “on the day the Lord commands His mercy.” Prayer to the God of my belly. As someone who has already believed, he utters words appropriate for believers, attributing his own life to God. Ps.41:10. I say to God: You are my protector. The repentant people again begin their prayerful petition, trying more and more to bend God to mercy. You might be interested in: