Epistle to Marcellinus on the interpretation of the psalms

1) I praise you, beloved Marcellinus, for your will in Christ; because you endure the present temptation, in which you suffered a lot, complacently, and do not abandon your academic studies. For, having asked the bearer of the letter how you spend your time after your illness, I learned that you are studying all the divine Scriptures, but much more often you are reading the book of Psalms and trying to understand the meaning contained in each psalm. This is why I approve of you now, because I myself have great love for the same book, as for all Scripture. With such love I once met a certain hardworking old man, and I intend to write to you that this old man told me about the Psalter, holding it in his hands. His speech is as thorough as it is not alien to some eloquence. Exactly, he said this: 2) “All Scripture, i.e. both the Old Testament and the New Testament, which we have with us, my son, according to what is written, is given by inspiration of God, and is useful for teaching” (2 Tim. 3:16); The book of Psalms, for those who are attentive, contains something worthy of special note. Each book serves its own purpose; and are set forth, for example: in the Pentateuch - the origin of the world, the deeds of the patriarchs, the descent of the Israelites from Egypt, and the establishment of the tabernacle and priesthood; in the Three Books - the division of the earth by lot, the acts of the Judges and the genealogy of David; in the books of Kings and Chronicles - the acts of the Kings; in the book of Ezra - the end of the captivity, the return of the people and the building of the temple and city; Prophetic books, prophesying about the coming of the Savior, contain reminders of the commandments, reproaches to those who transgress them, and also prophecies to the pagans. The Book of Psalms, like a garden, containing within itself the plantings of all other books, with sweet singing conveys what is stated in them, and singing about it again shows its own characteristics. 3) The book of Psalms set forth in the book of Genesis sings in Psalm 18: “The heavens declare the glory of God, but the firmament proclaims His handiwork” (Ps. 18:2), and 23: “The earth is the Lord’s, and the fulfillment thereof, the world and all who live on it. He founded it on the seas” (Ps. 23:1-2). And what is set forth in the books of Exodus, Numbers, and Deuteronomy is conveyed in beautiful hymns in Psalms 77 and 113, saying: “in the exodus of Israel from Egypt, to the house of Jacob there was a barbarian among the people; He sings the same thing in Psalm 104, saying: “Moses sent His servant Aaron, whom He had chosen for Himself; put in them the words of your signs and your wonders in the land of Ham; He sent darkness and darkened, and made His words bitter; Turn their waters into blood, and starve their fish to death; Make their land boil with frogs in the treasuries of their kings; He spoke, and the dogs came, flies, and screeches throughout all their borders” (Ps. 104:26-31). And in general one can find that this entire psalm was written about this, as well as 105. About the priesthood and the tabernacle in the departure of the tabernacle in Psalm 28 he proclaims: “bring to the Lord the sons of God, bring to the Lord the sons of rams, bring to the Lord glory and honor” (Ps. 28:1). 4) What is set out in the books of Joshua and Judges is depicted somewhat in Psalm 106, saying: “And she made habitable cities, and sowed villages, and planted grapes”; because under Joshua the promised land was divided among the Israelites. In the same Psalm, repeatedly repeating: “and I cried out to the Lord, never having troubled them, and I saved them from their needs” (Ps. 106:36–37, 6, 13, 19, 28), means the book of Judges; because then they cried out, and the Lord from time to time raised up judges for them, and saved His people from their oppressors. And he sings several acts of the Kings in Psalm 19, saying: “These on chariots, and these on horses; We will be magnified in the name of the Lord our God; We were asleep and fell: but we arose and recovered; Lord, save the king, and hear us, when it is day we will call on You” (Ps. 19:8, 6, 9-10). And the deeds of Ezra are depicted in 125 songs of degrees: “Whenever the captivity of Zion was returned to the Lord, it became a consolation” (Ps. 125:1); and in 121 songs: “We rejoiced because they said to me: Let us go to the house of the Lord. Our feet are standing in your courts in Jerusalem. Jerusalem was built like a city, and its communion is together. There the tribes rose up, the tribe of the Lord, the testimony of Israel” (Ps. 122:1-4). 5) As for the books of the prophets, the book of Psalms in almost every psalm announces the coming of the Savior, and that He will come as the real God. Thus, in Psalm 49 he says: “God will come, our God, and will not remain silent” (Ps. 49:3); and in Psalm 117: “Blessed is he who comes in the name of the Lord: blessed are you from the house of the Lord. God is the Lord, and appear to us” (Ps. 118:26–27). He sings about the fact that the Savior is the Father’s Word in Psalm 106: “I sent His Word, and I healed, and I delivered from their corruption” (Ps. 106:20). For the coming God is the sent Word. Knowing that this Word is the Son of God, in the voice of the Father he sings in Psalm 44: “My heart will vomit out the good Word” (Ps. 44:2); and also in Psalm 109: “From the womb before the morning star I gave birth to Thee” (Ps. 109:3). For what else will anyone call the Father’s birth, if not God’s Word and God’s Wisdom? And the book of Psalms, knowing that the Savior is the Father’s Word, by which God said: “let there be light, the firmament” and all things (Gen. 1:3-6), in the 32nd Psalm it said: “By the Word of the Lord the heavens were established, and by the Spirit of His mouth all their strength” (Ps. 33:6). 6) The coming Christ himself was not unknown to her; on the contrary, he says a lot about Him in Psalm 44: “Your throne, God, is forever and ever; the rod of righteousness, the rod of Your kingdom. Thou hast loved righteousness, and thou hast hated iniquity: therefore, for the sake of Thy anointing, O God, Thy God is more than Thy partaker with the oil of joy” (Ps. 45:7-8). And so that no one thinks that He will come in a dreamy form, He makes it clear that He will become a man, and is the very One by whom everything was brought into being, for he says in Psalm 86: “Mother Zion says: man, and man was born in her, and He is the foundation and the Most High” (Ps. 86:5); and this is equivalent to saying: “and God is the Word. All the same. And the word became flesh” (John 1:1, 3, 14). Therefore, the book of Psalms, knowing the birth from the Virgin, did not remain silent about this, but immediately makes it clear, saying in Psalm 44: “Hear, daughter, and see, and incline Your ear, and forget Your people and the house of Your Father. For the King desired Thy kindness: for He is Thy Lord” (Ps. 45:11–12); and this is again similar to what Gabriel said: “Rejoice, full of grace, the Lord is with you” (Luke 1:28). For, having called Him Christ, He immediately reveals His human birth from the Virgin, saying: “Hear, daughters.” And how Gabriel, being alien to the Virgin by birth, calls Her by name Mary; so David, since the Virgin is born from his seed, calls Her “daughter.” 7) Having said that the Lord will become a man, in accordance with this, the book of Psalms depicts Him as suffering in the flesh; and seeing the malice of the Jews, he sings in Psalm 2: “The Gentiles are reeling and people have learned in vain? The kings of the earth appeared, and the princes gathered together against the Lord and against His Christ” (Ps. 2:1-2). And in Psalm 21 he speaks about the very nature of death on behalf of the Savior: “Thou hast brought Me into the dust of death. Because you have overcome Me with many, you have overpowered a host of wicked ones: you have dug My hands and My nose. You have cut up all My bones: but you have seen and despised Me. I divided My garments for myself, and cast lots for My clothing” (Ps. 21:16-19). But who says: My hands and my feet are graven; what else does that mean, if not the cross? And the book of Psalms, revealing this, adds that the Lord suffers this not for His own sake, but for our sake, and on His behalf speaks again in Psalm 87: “Thy wrath is established on Me” (Ps. 87:8), and in 68: “Though I did not delight, then I rewarded” (Ps. 69:5); because He did not die for guilt, but suffered for us, and bore the wrath that was upon us for breaking the commandment, saying through Isaiah: “This one bears our sins” (Is. 53:4). And as we say in Psalm 137: “The Lord will reward me” (Ps. 137:8); This is how the Spirit speaks in Psalm 71: “And he will save the sons of the poor, and he will humble the slanderer. For deliver the poor from the hand of the mighty, and the needy, for he has no helper (Ps. 71:4, 12). 8) Therefore, the book of Psalms foretells the Lord’s ascension with flesh into heaven, and says in Psalm 23: “Lift up your princes’ gates, and lift up the everlasting gates: and the King of glory will come in” (Ps. 23:9), and in Psalm 46: “God goes up with a shout, the Lord with the sound of a trumpet” (Ps. 46:6). He also proclaims sitting at my right hand, saying in Psalm 109: “The Lord said to My Lord: Sit at My right hand, until I will make Your enemies Your footstool” (Ps. 109:1). In Psalm 9 he also adds about the destruction of the devil, and exclaims: “Thou art seated on the throne, judging righteousness. You rebuked with your tongue, and the wicked perished” (Ps. 9:5-6). The Book of Psalms did not conceal the fact that the Lord received all judgment from the Father, but foreshadows in Psalm 71 that He is coming to be the Judge of all: “O God, grant Thy judgment to the King, and Thy righteousness to the Son of the King: to judge Thy people in righteousness, and to Thy poor in judgment” (Ps. 72:1-2); in Psalm 49 he says: “He will call on the heavens from above and the earth to judge His people. And the heavens will proclaim His righteousness, for God is the Judge” (Ps. 49:4, 6); and in Psalm 81: “God is in the company of gods, but in the midst the gods will judge” (Ps. 82:1). In many places in this book one can acquire information about the calling of the pagans, especially in Psalm 46: “All the Gentiles clasp your hands, shout to God with a voice of joy” ( Ps. 47:1); and in Psalm 71: “The Ethiopians will fall down before Him, and His enemies will lick the dust. The kings of Tarsus and the islands will bring gifts, the kings of Arabia and Saba will bring gifts. And all the kings of the earth will worship Him, all the nations will serve Him” (Ps. 71:9-11). 9) The elder also said: I am not unaware that in every book of Scripture, especially about the Savior, the same thing is foretold that is in all the Scriptures. This is a common subject, one and the same agreement of the Spirit. But just as what is characteristic of other books can be found in the book of Psalms, so what is characteristic of this latter is often found in other books. And Moses writes a song, and Isaiah sings songs, and Habakkuk prays in song. Also in each book one can see prophecies, laws, and narratives; because the same Spirit is in all; and according to the dispensation of the Spirit, which was to each, each serves the grace given to him, and fulfills his work, whether it be a prophecy, or a statute, or a historical record, or the grace of psalmody. since the Spirit is one and the same, and is given to everyone, but He is by nature undivided, because He is entirely complete in Himself, and the manifestations and distributions of the Spirit occur to each according to the measure of understanding; then often everyone, according to an existing need, voiced by the Spirit, serves the Word; so, according to what was said above, Moses the Lawgiver sometimes prophesies and sings songs, and prophesying Prophets sometimes give commandments: “Wash ye, be clean” (Is. 1:16); and: “Wash your heart from wickedness, O Jerusalem” (Jer. 4:14), and sometimes they tell, for example: Daniel about Susanna and Isaiah about Rapsakes and Sennacherib. And likewise, the book of Psalms, having the peculiarity that it consists of hymns, and in other books what is said in sequential speech, as we have noticed, proclaims, without a strict order of speech, in hymns: it also gives laws: “cease from anger, and forsake rage” (Ps. 36:8); “Turn away from evil and do good: seek peace and marry” (Ps. 33:15); and sometimes he tells about what happened on the way with Israel and, as said before, prophesies about the Savior. 10) Such is the common grace of the Spirit, the same for everyone, as soon as the need requires it and it pleases the Spirit. For in the case of this need, both the greater and the lesser gift do not make any difference in order for each to unremittingly fulfill his proper and perfect service. But the book of Psalms in this respect again has a certain special grace and primary attraction. For, in addition to everything that is similar and in common with other books, it has this amazing feature that it describes and depicts the movements of each soul, the changes in these movements and their direction for the better, so that anyone can borrow from this book, as from a picture, a model, clearly imagine it in the mind, and imprint himself in the form described in it. In other books, a person hears only the law, which prescribes what he should do and what not to do; or hears prophecies, from which he learns about the coming of the Savior, and listens to narratives, from which he can learn the deeds of kings and saints. In the book of Psalms, the listener, just as he learns this, also understands and studies the movements of his soul, and depending on what he suffers from and what he is obsessed with, he can choose in it an image depicted in words, and not one that one can only listen to and pass by, but which teaches how one should speak and act in order to heal one’s weakness. And in other books we will find threats prohibiting doing bad things; in the book of Psalms it is depicted how one should abstain from evil. For example: there is a commandment that one must repent, and that to repent means to cease from sin; but here it is depicted both how one should repent and what one should say when repenting. And Paul also said: “tribulation makes the soul patient, but endurance is skill, and skill is hope; but hope does not put one to shame” (Rom. 5:3-5). But the psalms describe and clearly present how one should endure afflictions, and what one should say to one who is in afflictions and what after tribulations, and how skill is acquired by everyone, and what speech is appropriate for those who trust in the Lord. There is also a commandment to give thanks in everything (1 Thess. 5:18); but what the one who gives thanks should say, the psalms teach. Also, hearing in other books that “all who want to live godly in Christ will be persecuted” (2 Tim. 3:12), in the psalms we learn with what thoughts we should flee, what words should be raised to God by those who are persecuted and those who are saved by persecution. We are commanded to bless the Lord and confess to the Lord; but in the psalms we are presented with examples of how one should praise the Lord, and what words are appropriate for the confessor. So, in any case, you will find divine chants adapted to us, to our movements and states. 11) In the psalms, the following is also worthy of surprise: in other books, what the saints say and what they talk about, the readers refer to those precisely about whom it is written, and those who listen distinguish themselves from the described persons about whom it is being spoken; and if they are surprised and compete with the narrated deeds, then it all ends in imitation. But whoever picks up the book of Psalms, if he goes through the prophecies about the Savior with the usual surprise and reverence, as in other scriptures, then he reads the other psalms as his own words; and the listener, as if pronouncing it on his own, becomes moved, and all the utterances of the chants become close to him, as if truly his own. And let us not be lazy, following the example of the blessed Apostle Paul, to return again to what we had before, and for the sake of clarity, repeat the same thing again. Many sayings that are attributed to the patriarchs were actually spoken by them. And Moses spoke, and God answered him; and Elijah and Elisha, staying on Mount Carmel, called on the Lord and always said: “As the Lord lives, I stand before Him today” (1 Kings 17:1; 2 Kings 3:14); and the words of other holy prophets were predominantly about the Savior, but many were addressed to the pagans and to Israel; however, no one will ever use the sayings belonging to the patriarchs instead of their own, and no one will dare to imitate Moses and speak in his own words, and what Abraham said about the household, about Ishmael and about the great Isaac, even if the same need and need befell someone, no one will dare to pronounce it as something of his own. Even if someone sympathizes with those who suffer and is embraced by the love of the All-Perfect, he will not say, however, like Moses: “Show me Himself to You” (Ex. 33:13), and also: “If Thou hast forgiven them their sin, forgive it; and even if Thou hast blotted me out of Thy book, Thou hast written it in the book” (Exod. 32:32). And no one will accept prophetic sayings as their own and will not blame or praise in the same words with which the prophets condemned and praised. No one, by imitation, will utter this word instead of his own: “As the Lord lives, I stand before Him” today. For he who reads books is convinced that he is not speaking his own words, but the words of saints and those about whom books are written. But in the psalms (an amazing thing!), whoever reads everything else, except for the prophecies about the Savior and about the pagans, seems to pronounce his own sayings, and everyone sings the psalms, as if written about him, and so accepts and rereads them, as if no one else spoke, and no one else understood, but remains in the thought that he is speaking about himself, and what is said in the psalms, he lifts up to God on his own behalf, as if speaking about what what he himself did. For the words of the psalm, not like the sayings of the patriarchs, and Moses, and other prophets, will be spoken without fear; because the psalms describe both the one who kept the commandment and the one who transgressed it, as well as the deeds of both; and since every person necessarily belongs to one or another clan, then as one who has kept the commandment, or as one who has broken it, he can use the words written about each. 12) And it seems to me that the psalms serve as a kind of mirror for those who sing them; in them he recognizes the movements of his soul, and with this thought he pronounces them. And he who listens to the reader accepts the psalm as a song about himself, or he who is convicted by his conscience brings repentance with contrition of heart, or, hearing about trust in God and about such grace shown to believers, he rejoices and begins to thank God. And everyone, when he sings Psalm 3, looking at his own sorrows, considers the words contained in the psalm as if they were his own; and when he sings Psalms 11 and 16, he seems to be uttering his own hope and prayer. Also, when he sings Psalm 50, he seems to pronounce on his own the repentant words of this psalm; and when he sings Psalms 53, 55, 56 and 141, then he does it with such a disposition of spirit, as if it were not another who is being persecuted, but he himself is suffering, and comes into such a state of spirit and sings these words to God as if he were truly his own. And in general, each psalm is so complex and spoken by the Spirit that, according to what was said before, in the psalms we recognize the movements of our soul, and all of them seem to be spoken about us, and they are, as it were, our own words, serving to bring to memory the movements that took place in us and to correct our own life. For what the psalmists spoke can serve as a model and a mark for us. 13) And this is also the grace of the Savior. For He, having become man for our sake, just as He offered His own body to death for us in order to save everyone from death, so, wanting to show us a heavenly life pleasing to Him, He depicted it in Himself, so that it would not be easy for the enemy to deceive us, when for our security we have a guarantee, i.e. the victory he won for us over the devil. For this reason, He not only taught, but He Himself did what He taught. Now everyone hears what the Savior is saying, and, as if looking at a picture, borrows from Him an example for their activities, when the Lord says: “Learn from Me, for I am meek and lowly in heart” (Matthew 11:29). And it is impossible to find a teaching about virtue more perfect than that which the Lord depicted in Himself. And patience, and love for mankind, and kindness, and courage, and mercy, and truth - you will find everything in the Lord, so that whoever observes the human life of the Lord will not lack anything for virtue. Knowing this, Paul said: “Be imitators of me, just as you are imitators of Christ” (1 Cor. 11:1). Legislators among the Hellenes have only the gift of speaking; The Lord, as truly the Lord of all, who cares for those created by Him, not only lays down the law, but also gives Himself as a model, so that those who wish may know the power to carry it out in practice. That is why, even before His coming to us, He instilled this in the minds of the psalmists, so that, as He showed in Himself the earthly and heavenly man, so those who wish could study the spiritual movements and dispositions in the psalms, finding in them both healing and correction of every movement. 14) If we speak the indisputable truth, then all divine Scripture teaches virtue and true faith; the book of Psalms, as it were, represents in a picture how the soul should behave. Just as someone who introduces himself to the king learns in advance what position to take and what to say, so that, if he suddenly says something different, he will not be accused of ignorance; So this divine book, for those who strive for virtue and want to know the life of the Savior in the flesh, first through reading brings to mind spiritual movements, and then forms and teaches such words to those who read them. And thus (let this be the first to be noticed in the book) some of the psalms are presented in the form of a narrative, others in the form of an exhortation, others in the form of a prophecy, others as if in the form of a prayer, and others as if in the form of a confession. The psalms, presented in narrative form, are: 18, 43, 48, 49, 72, 76, 77, 88, 106, 113, 126, 136. The psalms, set out in the form of a prayer, are: 16, 67, 89, 101, 131, 141. The psalms, presented as if in the form of conversation, prayer and petition, are: 5, 6, 7, 11, 12, 15, 24, 27, 30, 34, 37, 42, 53, 54, 55, 56, 58, 59, 60, 63, 82, 85, 87, 137, 139, 142. One psalm, 138, is presented as if in the form of a conversation and thanksgiving. As if in the form of only a conversation, the psalms are presented: 3, 25, 68, 69, 70, 73, 78, 79, 108, 122, 129, 130. The following psalms are presented in the form of a confession: 9, 74, 91, 104, 105, 106, 107, 110, 117, 135, 137. The psalms, which contain both confession and narration, are: 9, 74, 105, 106, 117, 137. Both confession and narration, together with praise, contain one psalm - 110. And one psalm is set out in the form of an exhortation - 36. Psalms are presented in the form of prophecy: 12, 21, 44, 46, 75. A pictorial one, containing a prophecy, one psalm - 109. The psalms are exhorting and, as it were, motivating: 28, 32, 80, 94, 95, 96, 97, 102, 103, 113. Psalm of exhortation, set out in the form of a song, one, - 149. The psalms depicting a virtuous life are: 104, 111, 118, 124, 132. Psalms of praise are: 90, 112, 116, 134, 144, 145, 146, 148, 150. The thanksgiving psalms are: 8, 9, 17, 33, 45, 62, 76, 84, 114, 115, 120, 121, 123, 125, 128, 143. The psalms proclaiming beatitude are: 1, 31, 40, 118, 127. One psalm expressing zeal in song is 107. Also, there is only one psalm that incites courage - 80. The psalms expressing complaint against the wicked and lawless are: 2, 13, 35, 51, 52. Psalm of invocation one, – 4. The psalms expressing the promise are: 19 and 63. The psalms depicting the very words of praise about the Lord are: 22, 26, 38, 39, 41, 61, 75, 83, 96, 98, 151. Psalms of conviction are: 57, 81. Psalms 47 and 64 express their thoughts with chants. A solemn psalm and one about the resurrection, - 65; and the other, expressed only solemnly, is also one, - 99. 15) since this is the order of the psalms, then, according to what was said above, those reading can find in each psalm the movements and state of their own soul; and also for each movement and state a model and instruction, what by saying one can please the Lord, with what sayings one can correct oneself and thank the Lord, so that one who utters other sayings than those written in the psalms does not fall into wickedness; because not only for deeds, but also for every idle word, we will give an answer to the Judge. Therefore, do you want to please anyone? For guidance on how, why, and whom to call you blessed, you have psalms: 1, 31, 40, 111, 118 and 127. Do you want to condemn the malice of the Jews against the Savior? For this you have 2 songs. If you are persecuted by your own people and there are many who rise up against you, then say Psalm 3. If in such sorrow you called on the Lord and, having been heard by Him, want to give thanks; then sing Psalms 4, 74 and 114. And if, seeing the evil ones who are preparing snares for you, you want your prayer to be heard; then early in the morning sing Psalm 5. When you hear the Lord’s threat, if you see that it confuses you, you can read Psalms 6 and 37. If they take counsel against you, as Ahithophel did against David, and someone informs you about this, then sing Psalm 7 and put your trust in God, who will deliver you. 16) If, looking at the Savior’s grace extended everywhere and at the saved human race, you want to raise your voice to the Lord; then sing Psalm 8. If you also want to sing thanksgiving to God “at the grindstones,” then you have the same Psalms 8 and 83. When overthrowing the enemy and saving the creature, not boasting in yourself, but knowing that the Son of God did this, read the mentioned 9th Psalm. And if someone wants to confuse you and make you afraid; – then have confidence in the Lord and sing Psalm 10. When you see the pride and increasing malice of many, you see that people no longer have anything sacred; then run to the Lord and read Psalm 11. And if the malicious intent of the enemies continues, do not lose heart, as if you were forgotten by the Lord, but call on the Lord, singing Psalm 12. When you hear that others are blaspheming Providence; then do not join in their wickedness, but, turning to God, say Psalms 13 and 53. And finally, if you want to know what a citizen of the heavenly Kingdom should be like; then sing Psalm 14. 17) Do you need prayer because of those who resist you and those around your soul? sing psalms 16, 85, 87 and 140. But do you want to know how Moses prayed? - for this you have Psalm 89. But are you saved from your enemies, delivered from your persecutors? Therefore, you too sing Psalm 17. Do you marvel at the order in creation, the gracious provision for it and the sacred decrees of the law? sing psalms 18 and 23. When you see those who are oppressed, comfort them by praying for them and speaking to them in the words of Psalm 19. Do you see that the Lord shepherds you and prospers your way? Rejoicing in this, sing Psalm 22. Are your enemies rebelling against you? but you, having raised your soul to God, read Psalm 24, and you will see that “they commit lawlessness in vain.” Do your enemies continue to fill their hands with blood and seek your destruction? do not leave judgment to man, because everything human is doubtful, but, desiring God’s judgment, because God alone is righteous, read Psalms 25, 34 and 42. If your enemies attack you more quickly, if their numbers are like regiments, and they despise you as if you are still unanointed, and therefore want to fight with you; then do not be horrified, but sing Psalm 26. If those who are malicious continue to be shameless; then, since human nature is weak, so as not to pay you attention to them, cry out to God, saying what is written in Psalm 27. And if you want to learn how to give thanks to the Lord; then sing Psalm 28 with spiritual understanding. Finally, renewing your house, i.e. and the soul that receives the Lord and the sensual house in which you dwell bodily, give thanks and read psalms 29, and from the songs of degrees 126. 18) When you see that for the truth all your friends and relatives hate and persecute you; Noticing this, do not be faint-hearted and do not be horrified that those you know turn away from you, but, having moved away from them, look to the future and sing Psalm 30. Seeing those who were baptized and redeemed from corruptible birth, and marveling at God’s love for mankind, sing Psalm 31 about them. When you want to sing psalms in a crowd of many, then, having gathered together righteous men and upright men in life, sing Psalm 33. And if, having fallen into the hands of enemies and wisely avoided them, and evaded their malice, you want to give thanks; then, calling meek men, sing Psalm 33 in their presence. And if you see the persistence of the lawless in evil, do not think that evil is in them by nature, as the heretics say, but read Psalm 35, and you will see that they themselves are the reason that they sin. Also, if you see that the evil ones commit many iniquities and are proud of themselves over the little ones, and you want to give someone advice - not to listen or compete with them, because they will soon perish, then read Psalm 36 to yourself and others. 19) And if you, having assumed to be attentive to yourself, see an attacking enemy (because in this case the enemy most of all rebels against such), and you want to strengthen yourself against him; then sing Psalm 38. And if you endure sorrow from attackers and want to know the benefits of patience; then sing Psalm 39. Seeing many poor and needy people and wanting to show them mercy, you can praise those who have already become merciful and encourage others to do the same by reading Psalm 40. Then, if, having great love for God, you hear that your enemies are reviling you, then do not be embarrassed; but, recognizing in this the immortal fruit of such love, console your soul with hope in God, and, relieving it and satisfying the spiritual sorrows in life, read Psalm 41. Wanting to often bring to mind what kindnesses of God were shown to the fathers, what happened during the exodus from Egypt and during their stay in the desert, how much God is good and people are ungrateful, you have Psalms 43, 77, 88, 104, 105, 106 and 113. And if, having resorted to God and been saved from the sorrows that you had, you want to thank God and tell about the love for mankind revealed to you; then you have Psalm 45. 20) But you have sinned and, having come to your senses, you repent and ask for mercy; You have words of confession and repentance in Psalm 50. If you have been slandered by an unjust King and you see that the slanderer is boasting about it; then go away and read what is written in Psalm 51. And when people persecute you and slander you, wanting to betray you, like David, the Ziphites and the foreigners, then do not become despondent, but, trusting in the Lord and singing songs to Him, say what is written in Psalms 53 and 55. If persecution pursues you and the persecutor, unknowingly, enters the same cave in which you are hiding; then in this case do not be horrified, because even in such a need you have the words of the pillars in Psalms 56 and 141 that are useful for consolation. And if the evil-doer orders you to guard the house, and you escape, then sing this mercy to God, as having inscribed it on the pillars in your soul as a monument to the fact that you have been preserved unharmed, and read what is written in Psalm 58. If enemies oppress and slander, and imaginary friends slander in idle talk; then, although you may be briefly offended by slander, you can still be comforted by singing songs to God and saying what is written in Psalm 4. But to the hypocrites and those who boast publicly, for their admonition, read Psalm 57. To those who fiercely rush at you and want to captivate your soul, oppose your submission to God, and be cheerful in spirit; the more they rage, the more submit to the Lord, and say what is written in Psalm 61. And if, persecuted, you retire into the desert, do not be afraid that you are alone there, God is with you; To Him in the morning, sing Psalm 62. Let your enemies be intimidating, and not only never stop laying snares, but also find every way against you; no matter how numerous they are, do not weaken in the least, because their blows will be like the arrows of babies when you sing Psalms 63, 64, 69 and 70. 21) When you want to praise God, sing what is written in Psalm 64. And if you want to teach someone the doctrine of the resurrection, borrow words from Psalm 65. When asking for bounties from God, sing His songs, singing what is written in Psalm 66. When you see that the wicked prosper in the world and live pleasantly, while the righteous endure sorrow; so as not to be tempted and shaken, read what is written in Psalm 73. When God is angry with the people, to your consolation you have reasonable words in this in Psalm 73. And when you need to confess, chant Psalms 9, 74, 91, 104, 105, 106, 107, 109, 117, 135 and 137. If you want to shame the Hellenes and heretics because the knowledge of God is not with them, but in the Church alone, you can mentally sing and pronounce what is said in Psalm 75. When the enemies have taken refuge and you are greatly oppressed; then, if you become confused, do not lose hope, but pray; and as soon as you cry out and are heard, thank God in the words of Psalm 76. If the enemies stubbornly come, desecrate the house of God, kill the saints, and throw their bodies to the birds of the air; So that you too, being carried away, do not become horrified by their cruelty, have compassion for the suffering and pray to God together, saying Psalm 78. 22) If you wish to sing to the Lord on the holiday, call the servants of God and sing Psalms 80 and 94. When will all the enemies gather from everywhere again and threaten the house of God, and make a covenant for piety; Then, so as not to lose heart from their multitude and power, you have what is said in Psalm 83 as an anchor of hope. And if you see the house of God and the eternal dwellings of God, and you have the same desire to dwell in them as the Apostle had; then you also say Psalm 83. If, after the cessation of anger and the end of captivity, you want to thank the Lord; then you have Psalms 84 and 125. And if you want to know the difference between the universal Church and the schisms and to shame the schismatics; then you can read what is written in Psalm 86. And wanting to encourage both yourself and others to piety and confirm in the thought that hope in God does not shame, but makes the soul fearless, they praised God, repeating what was said in Psalm 90. Do you want to chant on Saturday? you have Psalm 91. 23) Do you want to give thanks on Sunday? you have Psalm 23. Do you want to sing on the second day after Saturday? For this purpose you have what is written in Psalm 47. Do you want to sing on your heels? for this you have a song of praise in Psalm 92. For then, as the cross was erected, the house of God was built, although the enemies were plotting to surround it, and therefore, in a song of victory, it is fitting for God to sing what was said then in Psalm 93. If, during the former captivity, the house of God was destroyed and built again; then sing what is said in Psalm 95. And if you want to sing that the earth has been freed from enemies, and finally rests in silence, and the Lord reigns; then you have Psalm 96. Do you want to chant on the fourth day after Saturday? you have Psalm 93, for on this day the Lord was betrayed and laid the foundation for the punitive judgment over death and the victorious triumph over it. Therefore, when, reading the Gospel, you see that on the fourth day after Saturday the Jews form a council against the Lord; then, looking at how the Lord condemns the devil for us, sing what was said in Psalm 93. And also, seeing the Lord’s Providence and the Lord’s sovereignty in everything, and wanting to teach others faith in the Lord and obedience, first of all convincing them to confess, sing Psalm 99. And if, having learned that the power of the judge belongs to the Lord, and that God judges, having dissolved judgment with mercy, you wish to approach Him, then you have for this what was said in Psalm 100. 24) And if in the difficult circumstances of life, having become, as it were, a beggar, due to the weakness of our nature, you ever fall into despondency in spirit and wish for consolation; then you have Psalm 101. And since it is fitting for us to thank God for everything and in everything, then when you want to bless Him, you have Psalms 102 and 103 to excite your soul and to read. Do you want to praise God and find out how and why one should praise Him, and what words are appropriate for one praising? you have psalms: 104, 106, 134, 145, 146, 147, 148 and 150. Do you have faith in what the Lord said, and do you believe what you say in prayer? read Psalm 115. Are you aware of your progress in business, so that you can say about yourself: “forgetting the things that are behind, but reaching out to the things that are ahead” (Phil. 3:13)? in 15 songs of degrees you have what to say to you at each success. 25) Were you captivated by alien thoughts, and felt that they were taking you into slavery, and came to your senses? finally stop, and having stopped in your sin, in which you caught yourself, sit down, cry, and as the Israelites once did, so you repeat what is written in Psalm 136. If, recognizing temptations as a test for yourself, you want to give thanks after the temptations; then you have Psalm 138. Are you surrounded by enemies again and want to get rid of them? read what is said in Psalm 139. Do you want to make a request and pray? sing psalms 5 and 142. Has an enemy tormentor risen against the people? do not be afraid, as David was not afraid of Goliath, but believe, like David, chanting what was said in Psalm 143; and then, marveling at God’s good deeds and keeping in mind the goodness of God shown to you and to everyone, if you want to bless God for this, speak in the words of David, which he spoke in Psalm 144. Do you want to sing to the Lord? You have something to say - Psalms 92 and 97. If you are small, but for some need you are preferred to your brothers; then do not be arrogant before them, but, having given glory to the Lord who chose you, sing Psalm 151, which actually belongs to David. But do you want to sing the songs inscribed: hallelujah? you have psalms: 104, 105, 106, 111, 112, 113, 114, 115, 116, 117, 118, 134, 135, 145, 146, 147, 148, 149, 150. 26) When you want to sing what is said in particular about the Savior: then in every psalm you will find something like this; Mostly for this you have Psalms 44 and 109, which depict His sincere birth from the Father and coming in the flesh; Psalms 21 and 68, in which the divine cross is predicted, and what intrigues He was subjected to, and what He endured for us; Psalms 2 and 108, in which the malice and deceit of the Jews are revealed, as well as the betrayal of Judas Iscariot; Psalms 20, 49 and 71, which depict His kingdom, authority as judges, and second coming to us in the flesh and calling the Gentiles; Psalm 15 shows His resurrection in the flesh; and Psalms 23 and 46 proclaim His ascension into heaven. Also, reading Psalms 92, 95, 97 and 98, you can see the benefits of the Savior shown to us by His suffering. 27) These are the distinctive features of the book of Psalms, which contains for the benefit of people, in some psalms serving to correct the movements in each soul, and in others, as said before, numerous prophecies about the coming in the flesh of our Lord Jesus Christ. But it is necessary not to pass over in silence and why such words are sung in a smooth and songlike melody. For some of our simple people, although they believe that the very sayings are inspired by God, nevertheless think that psalms are sung out of euphony to delight the ears. And this is unfair. For Scripture does not care about pleasantness and sweet speech, and singing is established for the benefit of the soul, both in general and especially for the following two reasons. Firstly, it was proper for the divine Scripture to praise God not only with consistent speech, but also without strict consistency. Thus, in coherent speech, everything belonging to the Law and the Prophets and everything narrative is said, with the inclusion of the New Testament; in speech that does not have a strict order, it is said that it is contained in psalms and hymns; and this is what is required by the Law, that people love God with all their strength and strength. Secondly, how the harmony of sounds is achieved by bringing the pipes into harmony; Thus, since there are various movements in the soul, there is a thinking, concupiscible and irritable force in it, and their movement produces the activity of the bodily members, then reason demands that a person should not be in disagreement and discord with himself, so that he can think well and do evil, like Pilate, saying: “I find no guilt in Him” (John 18:38, 19:4), and agreeing with the opinion of the Jews; or to desire evil, and not be able to do it, like the elders with Susanna; or else: not to commit adultery, but to steal, or not to steal, but to kill, or not to kill, but to speak blasphemy. 28) Therefore, in order for no such confusion to occur, reason demands that the soul, according to the word of the Apostle, having “the mind of Christ” (1 Cor. 2:16), should use this leader, and with it restrain what is passionate in it, and rule over the bodily members, bringing them into obedience to reason, and that, as the rattling in harmony, so the man himself, having become a psalter, and listening spirit, was completely obedient in all members and movements and served God’s will. A similarity and image of such a serene and calm state of thoughts is the pronunciation of the psalms, brought to orderly proportions; because, just as we make our spiritual thoughts known and express them through the words we pronounce, so the Lord, wanting the sweet sound of words to serve as a symbol of spiritual harmony in the soul, established to sing decorously and recite psalms. And this is the need of the soul, so that it can be in a good disposition, according to what is written: “If anyone is happy in you, let him sing” (James 5:13). This is how the anxious, rough, and disorderly in the soul is eliminated, and the sorrowful is healed when we sing: “Why is my soul sorrowful? And you confuse me in every way” (Ps. 42:6, 12)? Thus she recognizes sin, saying: “My nose does not move in the distance” (Ps. 73:2). Thus he strengthens the fearful with hope when he says: “The Lord is my helper, and I will not fear what man does to me” (Ps. 117:6). 29) Therefore, those who do not read divine songs in this way sing psalms foolishly, they delight themselves and incur censure, for “praise is not fair in the mouth of a sinner” (Sir. 15:9). But those who sing in the manner described above - so that the euphony of their utterances comes from the well-being of the soul and from its agreement with the spirit - although they sing with their lips, but, chanting together with their minds, they bring great benefit not only to themselves, but also to those who want to listen to them. Thus, blessed David, singing before Saul, himself pleased God, and removed confusion of spirit and fit of fury from Saul, and brought his soul to rest. Thus, the priests, chanting, called on the souls of the people to serenity and unanimity with those rejoicing in heaven. Thus, reciting the psalms in a chant does not show an effort for euphony, but serves as a sign of the harmony of thoughts in the soul, and reading brought to a harmonious measure is a symbol of a well-disposed and undisturbed state of mind. For praising God on the good-voiced cymbals, the harp and the ten-stringed psalter was also a symbol that the bodily members were brought into the correct combination, like strings, and the thoughts of the soul became like cymbals, and all this was already set in motion and enlivened by the voice and spirit of the mouth, so that, according to what is written, man “lives by the spirit and mortifies the deeds of the flesh” ( Rom.8:13) Thus, he who sings well brings his soul into harmony, and, as it were, makes it smooth from an uneven one, and the soul, having come to a state in accordance with its nature, fears nothing, but becomes all the more capable of liveliness of ideas and acquires a greater desire for future benefits; 30) Therefore, child, everyone who reads this book should read everything in it with sincere affection, because everything in it is inspired by God; but beyond that, to extract from it, as from a garden, for his own benefit, exactly what he sees as a need for himself. For, in my opinion, this book measures and describes in words the whole of human life, mental dispositions, and movements of thoughts, and beyond what is depicted in it nothing more will be found in man. Whether repentance or confession is needed, whether sorrow or temptation has befallen someone, whether someone is persecuted, or has gotten rid of evil intentions, whether someone has become sad or confused, and suffers something similar to what was said above, or sees himself prospering and the enemy brought into inaction, or intends to praise, give thanks and bless the Lord - for all this there is instruction in the divine psalms. For one must choose what is said in the psalms for each such case, and read it as if it were written about the reader himself, and having brought oneself into a disposition in agreement with what is written, lift it up to God. 31) And let no one clothe this with the words of external eloquence, let no one try to alter or even change the expressions, but let him simply read and sing what is written as it is written, so that the saints who served us in this, recognizing their own, pray with us, or better yet, so that the Spirit himself, who spoke in the saints, seeing the very words that He inspired in the saints, becomes our helper. For to the extent that the life of the saints is better than the life of others, in the same way it can rightly be said about the sayings they used that they are better and stronger than those composed by us. For by this they pleased God and, by saying all this, as the Apostle said, “having conquered kingdoms, done righteousness, received promises, stopped the mouths of lions, quenched the power of fire, escaped the sharp edge of the sword, gained strength from weakness, been strong in battle, put to flight the armies of strangers, received wives from the resurrection of their dead” ( Hebrews 11:33–35). 32) Therefore, even now, let everyone, pronouncing psalms, be trustworthy that God will soon hear those who ask with the psalm word. For if anyone grieves, reading them, he will see great consolation in them. If he endures temptation and persecution, singing psalms, he will appear well-skilled, and will be protected by the Lord, Who protected the one who spoke the psalm; with them he will put the devil to flight and repel his demons. If anyone has sinned, by reading them he will come to his senses and stop sinning. And if anyone has not sinned, he will see himself rejoicing that he competes with those who preceded him, and by singing psalms he will prevail in the struggle, and he will never waver in the truth, but will expose those who deceive and intend to deceive. His assistant in this is no other, but the Divine Scripture itself. For God commanded Moses to write a great song and teach the people; he, who was appointed leader, commands him to write Deuteronomy and to always have the sayings of this book in his hands and study them, because the words contained in them are enough to remind one of virtue and help those who study them with sincere disposition. And indeed, when Joshua entered the land of promise, then seeing that the hordes of enemies and all the kings of the Amorites came together to fight, instead of weapons and swords, reading Deuteronomy aloud to everyone, reminding them of the sayings of the Law, and arming the people with them, he overcame the enemies. And King Josiah, when he found the book and read it aloud to everyone, was no longer afraid of his enemies. And if, when the people of God had a war, the ark preceded everyone, containing the tablets of the Law, and they were enough to help instead of any militia, unless there was any prevailing sin and hypocrisy in those wearing the ark and in the people themselves; because people needed faith and their own disposition for the Law to help them fulfill what they asked. 33) Therefore, said the elder, I heard from wise men that in ancient times the Israelites cast out demons by reading only the Scriptures, and exposed the intrigues they perpetrated on people. And therefore, he continued, those who, abandoning this and composing for themselves beautiful speeches borrowed from outside, are worthy of all condemnation, and for this very reason call themselves exorcists. For they are more childish and give themselves up to the demons to ridicule, which is what happened with the Jews mentioned in the Acts, the sons of Sceva, who in this way set out to conjure the demons. Therefore, the demons, hearing their spells from such people, mock them. But the words of the saints are terrible to the demons, and they cannot bear them; because in the sayings of Scripture it is the Lord Himself, whom the demons, not tolerating, cried out: “I pray to You, do not torment me before the time” (Luke 8:28). For, seeing only the presence of the Lord, they were burned. So Paul also commanded the unclean spirits; so the disciples were subjugated by demons. And the hand of the Lord was upon Elisha the prophet, and he prophesied to the three Kings about the waters, while the singer sang according to the commandment (2 Kings 3:15). So now let the same be read over those who suffer; In this way, help will sooner be provided to the sufferer, and the reader will show his true and firm faith, and therefore God, seeing it, will give perfect healing to those who ask. Knowing this, the saint said in Psalm 119: “I will learn from Your justifications: I will not forget Your words” (Ps. 119:16); and again: “Your justification was blown to me in the place of my coming” (Ps. 119:54). For in them the saints acquired salvation, saying: “If my teaching had not been Thy law, then I would have perished in my humility” (Ps. 119:92); just as Paul protected his disciple by saying: “Learn from these, abide in these, so that your progress may be revealed” (1 Tim. 4:15). By learning this and reading the psalms in this way, you, guided by the Spirit, will be able to comprehend the meaning of each one, and you will long for the same life as the God-bearing holy men who spoke them had. You might be interested in: