Изъяснение псалма 18-го.

Ps.18:1. To the head of the choir. Psalm of David. "At the end, a psalm to David." From Blessed Paul we acquire information about three types of divine laws. He said that the law was given to people without writing in creation and nature itself. “For the invisible things of Him,” says the Apostle, “from the creation of the world have been thought by the creatures, are visible” (Rom. 1:20); and again: “Whenever the pagans, not having the law, create the lawful nature, these, not having the law, are a law to themselves” (Rom. 2:14). The great Moses handed down the law in writing. For the Apostle says: “For the sake of transgressions the law was added, angels did it by the hand of an intercessor” (Gal. 3:19). But the Apostle also knows the third law, given after the first, the law of grace. “The law of the Spirit of life freed me to eat,” he says, “from the law of sin and death” (Rom. 8:2). And blessed David in this psalm teaches people a teaching consistent with this, and in the same order. First he talks about the law, which preaches the Creator in creation, then about the law that was given by Moses and communicates greater knowledge about the Creator to those who want to listen, and after this about the law of grace, which completely cleanses souls and frees them from real corruption. Therefore, the psalm sends us “to the end,” predicting the New Testament at the end. Ps.18:2. The heavens proclaim the glory of God, and the firmament proclaims the work of His hands. “The heavens will tell the glory of God, but the firmament will proclaim His handiwork.” The visible beauty of the heavens, their visible greatness, says the Prophet, is enough to preach the power of the Creator. If someone sees a great and beautiful building, he marvels at the builder of the house, and whoever looks at a well and beautifully constructed boat imagines in his thoughts the builder of the ship, and when looking at the image, the thought of the painter comes by itself; all the more so does the visible creature guide those who look at it to the Creator. The Prophet mentioned the heavens and the firmament, in accordance with the teachings of the great Moses; because he first spoke about the creation of the sky, and then talks about the creation of the firmament, which God, as it is said, also called heaven (Gen. 1:8). Let no one find the name strange: “heaven”, used in the plural. For Scripture usually uses this name, sometimes in the singular, and sometimes in the plural. And in the singular he refers to blessed David; for he says: “Heaven is the heaven of the Lord” (Ps. 113:24); and again: “he who covers the sky with clouds” (Ps. 146:8). But he also says in the plural: “praise Him, the heavens of the heavens” (Ps. 148:4). And this has the same meaning as the expression: “heaven is the heaven of the Lord.” For the visible sky is structured like a kind of roof over the earth; the highest heaven is to the visible what the visible is to the earth; and therefore, just as heaven is called heaven, so it is also called heaven of heavens. And we see that our cities also have a double name. For we call one city both Tarsus and Tarses, and to the same city we give the name Thebes and Thebes; This is how the ancients used the name Mycenae and Mycenae, knowing that there was one city, although it was referred to in the plural. I said this not without reason, but for the sake of those who attempted to number many heavens. Ps.18:3. Day imparts speech to day, and night reveals knowledge to night. “Day is spoken by the verb, and night is proclaimed by the mind”: because the established succession of day and night indicates the limits set by the Creator, which an inanimate creature does not dare to transgress. Day and night, increasing and decreasing in accordance with the needs of people, borrowing time from each other, and again paying each other’s debt, prove the Providence that is watchful over them. The expressions: “the verb burps, the mind proclaims, the glory is told” does not mean that visible creatures are animated; On the contrary, we see a certain personification, admonishing everyone how to raise the visible to the invisible God and offer hymns to Him. Ps.18:4. There is no language and no dialect where their voice is not heard. Ps.18:5. Their sound goes throughout the whole earth, and their words to the ends of the world. He made a dwelling for the sun in them. Ps.18:6. and it comes out like a bridegroom from his bridal chamber, rejoicing like a giant to run the race. Ps.18:7. From the edge of heaven is his departure, and his march to their edge, and nothing is hidden from his warmth. “Speech is not the essence, it is lower than words, and their voices are not heard.” “Their message went out into all the earth, and their words to the ends of the world.” Symmachus translated this more clearly, saying: “And the night of the night proclaims knowledge, not with utterances and words whose voice is not heard; on the contrary, their message went out into the whole earth,” or, according to Aquila’s translation: “their rule; because, not by uttering words and sayings, but by showing the rule and their own rite, they call all the land and the whole sea to divine chant.” “Place your settlement in the sun.” “And like the bridegroom who departs from his palace, he will rejoice like a giant in the mother-in-law’s way.” “Its going out from the end of heaven, and meeting it to the end of heaven.” And this was translated more clearly by three translators, saying: “Make the sun a dwelling in them,” that is, in the heavens. So the great Moses taught: “And God created two great lights, and set them in the firmament of heaven to shine on the earth.” (Gen.1:16-17). The divine David said the same thing, that he founded a settlement for the sun in the heavens, and as it rolls across the sky, it is likened in beauty to a groom emerging from the palace with great splendor, and in speed - to a certain giant, making his way with great strength and strength. “And nothing else will take refuge in its warmth.” The Prophet used the word “warmth” here instead of the word “light,” showing that the effectiveness of solar light is greater than the effectiveness of man-made light; why even those in the distance can enjoy the warmth of the sun. While man-made light is not able to produce this effect on those who do not approach it, the sun, sending rays from afar, imparts warmth along with light. And this is enough to show people the Creator. However, God also gave a law to help, which could return those who go astray to the path. For the Prophet says: Ps.19:8. The law of the Lord is perfect, strengthens the soul; The revelation of the Lord is true, making wise the simple. Ps.18:9. The commandments of the Lord are righteous and gladden the heart; The commandment of the Lord is bright, it enlightens the eyes. Ps.18:10. The fear of the Lord is pure and endures forever. The judgments of the Lord are true, all are righteous. Ps.18:11. They are more desirable than gold and even much pure gold, sweeter than honey and drops of honeycomb. “The law of the Lord is blameless, convert souls: the testimony of the Lord is sure, making children wise.” “The justification of the Lord is right, gladdening the heart: the commandment of the Lord is bright, enlightening the eyes.” “The fear of the Lord is pure, abide forever. The destinies of the Lord are true, justified together." “Desirable more than gold and precious stones are much, and sweeter than honey and honeycomb.” The Prophet calls the law of Moses law, testimony, justification, commandment, and destinies. For this is what the law itself calls itself when it says: “These are the justifications and judgments” which the Lord gave to Moses (Deut. 4:45), and in another place: “Keep the law of the Lord Thy God, and keep His commandments” (Deut. 7:11). It is called law because it improves social life and brings it to perfection; but a testimony, because it serves as a witness against those who sin, and shows the punishment for the crime; justifications, because he teaches what is just and forbids what is unjust, and calls those who succeed in goodness righteous; and the commandment, because he commands and commands with authority what must be done; destinies, because it indicates Divine definitions and teaches what benefits he who keeps the law will be honored with, and what punishments he who transgresses it will be subjected to. Therefore, the Prophet says that the Law of God, being free from all reproach, converts human souls and makes them blameless, and the testimony, terrifying, makes wise the imperfect and infants, and rejoices the heart of justification, indicating the reason for our justification; and the commandment enlightens the vision of the mind, teaching how God pleases all, while reverence and fear of God, inspiring the preservation of God’s laws, lead to the enjoyment of eternal blessings. And he rightly called the fear of God pure, that is, not subject to blame, while human fear is condemned and is called timidity; He called fate true and justified, because they determine lawful honors and punishments for people. Therefore, he said that they are more expensive than gold and precious stones and sweeter than honey, but not for every person, but for the one who is truly a man, and in life, according to the word of the same Prophet, is not likened to foolish cattle (Ps. 48:21). Ps.18:12. And Your servant is protected by them; in their observance there is a great reward. “For I am your servant who keeps.” What is the gain from this? Say it more clearly. “If I always keep them, the reward is great,” that is, those who decide to keep them will receive the greatest reward. And since he said about himself that he preserves the destinies of God, then, bringing to mind human weakness, and reflecting on the excessive power of this saying, he immediately added: Ps.18:13. Who will see their mistakes? Cleanse me from my secrets. “Who understands the Fall? Cleanse me from my secrets." Although I intend to keep the commandments of God with great zeal, but, due to natural weakness, I am carried away against my will in many things, and in others I sin without knowing it, and in others, I am overcome by the circumstances I encounter. Although I actually avoid sin, my thoughts fill me with all kinds of impurity. Therefore, I beg You, Whom You can make pure, and I cry to You: “Cleanse me from my secrets.” Ps.18:14. And restrain Your servant from doing anything deliberately, so that they do not prevail over me. Then I will be blameless and pure from great corruption. Ps.18:15. May the words of my mouth and the thoughts of my heart be acceptable before You, O Lord, my rock and my Savior! “And spare Thy servant from strangers.” Not only do thoughts surround me, but a horde of demons also besieges me. And some plot evil from without, others cooperate within. He rightly called them aliens, as hostile and enemies who had completely renounced their relationship with us. “If they do not possess me, then I will be blameless, and I will be cleansed from great sin.” “And the words of my mouth will be pleasing, and the teaching of my heart will be brought out before me.” I desire to take advantage of Your help, so that, having escaped their snares, I can present to You a soul pure from all reproach, and, having received forgiveness from You for previous falls, offer You eternal song, constantly learning from Your words. And this foreshadows the new covenant, the grace of baptism and the gift of the All-Holy Spirit, with which believers accept the remission of previous falls, and having in it sufficient help for the next time, overcome rising passions and malicious evil spirits. The prophet adds to this: “Lord, my helper and my deliverer.” By the way, having added this conclusion to the psalm, he called on the Lord as the Creator and Creator, and the Savior, as by the rebirth of all-holy baptism, liberating from previous corruption, delivering from demonic slavery, granting incorruptibility and immortality. The psalm includes both, and its beginning teaches about creation and providence, the middle - about the law, and the ending - about grace. For he says: “Who understands the Fall?” and: “Cleanse me from my secrets, and spare your servant from strangers,” and: “Lord, my helper and my deliverer.” The giver of these blessings is the New Testament. You might be interested in: