Беседа 56 на псалом 146 122

Ps.146:1. Hallelujah. Praise the Lord! For the singing of a psalm is good, so that praise may be pleasing to our God! The very praising of the Lord serves as a source of countless benefits. - “The singing of a psalm is good, so that praise to our God may be pleasant.” – What event in the history of the Israelites does this psalm refer to? - “And he names them all” (Ps. 147:4). – A special manifestation of divine providence in the exaltation of the humble and the deposition of the proud. “Begin to praise the Lord” (Ps. 147:7). – God’s favor is achieved not by the strength of horses and the courage of soldiers, but by the fear of God. 1. Above, in the one hundred and forty-fourth psalm, the prophet said: “Great is the Lord and very glorious” (Ps. 144:3), and talked a lot about His glory, but here he shows that doxology itself is “good,” and psalmody itself is a source of countless benefits. It detaches the mind from the earth, inspires the soul, lightens and elevates us. That is why Paul says: “Be filled with the Spirit, speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your hearts to the Lord” (Eph. 5:18-19). “May praise be pleasant to our God!” . Another translator (unknown, see Orig. Ex.) says: “Alleluia, because good is a song to God” (αλληλούια, δτι καλὸν ωδὴ τω Θεω). What does it mean: “may praise be pleasing to our God”? Let it be, he says, favorable. In order for praise to be pleasing to God, it is not enough just to sing, but a good life, prayer, and the attention of the singer are needed. It seems to me that this psalm refers to the return from Babylonian captivity, as can be seen from the following words. The psalmist continues: “The Lord, who builds Jerusalem, will gather the scattered people of Israel” (Ps. 147:2). Although Cyrus released them, all this happened not according to his reasoning, but at the behest of God. Another translator (Symmachus), instead of: “he who builds,” said: “he will create,” and instead of: “dispersion,” he said “those expelled” (οικοδομήσει ... τοὺς εζωσμένους). Why does the prophet say this? Because they didn’t all suddenly return, but they gathered little by little after their vacation. “He heals the brokenhearted and binds up their wounds” (Ps. 147:3). Another (unknown translator, see Orig. Ex.): “damaging them” (τὰ κατεαγμένα). Since he could not boldly point to his life, he again points to misfortune and to the actions characteristic of God. It is God's nature to comfort the oppressed; this is actually His business. As Paul says, “Blessed are those whose iniquities are forgiven and whose sins are covered” (Rom. 4:7), pointing to a work that actually belongs to God, so the prophet here says: “And he heals the brokenhearted,” expressing that, even if we were unworthy, but since we are His creation, He will not abandon His creation, He will not retreat from His own work. So Paul says: “As he began, so also he finished this good work among you” (2 Cor. 8:6); and another: “to quicken the spirit of the humble and revive the hearts of the contrite” (Isa. 57:15); and this same Prophet in another place: “God will not despise a broken and humble heart” (Ps. 50:19). So, when you want to receive consolation, then humble yourself, surrender your soul to contrition. This is said about the good will of God, about His goodness and love for mankind, about the fact that His business is to console those in misfortune; and then it speaks of His power. “He numbers the multitude of stars and gives names to them all” (Ps. 146:4), i.e. knowing. Since here we were talking about a people scattered and nowhere to be seen, the prophet rightly cited this example, expressing that God can gather those who are scattered. He usually encourages and consoles the afflicted, and countless stars know exactly; therefore, He will also gather us, whom He promised to multiply like the stars. “And he names them all.” Another (unknown, see Orig. Ex.): “who gives names to everyone” (τοι ΅ ς πασιν). Third (unknown, see Orig. Ex.): “he will call them all by name” (πάντας αυτοὺςονομασί καλέσει). I think this is said about the Israelites; the prophet says the same thing that Isaiah said later: “You are My servant, I have chosen you and will not reject you: do not be afraid” (Is. 41: 9–10). What does it mean: “and names all of them”? None of them, he says, will die; but just as they call by name, so He will gather everyone exactly. “Great is our Lord, and great is His strength, and His understanding is incomprehensible” (Ps. 146:5). Since he spoke about the greatest thing, that God will gather so many thousands of people scattered throughout the entire universe, he now speaks of His power, disposing the most hesitant of the Jews to faith. “And His understanding is incomprehensible.” Therefore do not inquire how or in what manner; his greatness is limitless. That’s why he said: “and His greatness has no end” (Ps. 144:3). Just as His greatness is limitless, so is His wisdom limitless. Therefore, having said: “Great is our Lord...,” he added: “And His understanding is incomprehensible.” And His knowledge is amazing, which is why the prophet says: “Your knowledge is wonderful to me: powerful! I cannot (comprehend) him” (Ps. 139:6), and His destinies are unsearchable, which is why he says: “Your truth reaches to the clouds” (Ps. 35:6). 2. So, if God is great, and strong, and wise, then do not investigate how this will be. “The Lord accepts the meek, but brings sinners to the ground” (Ps. 147:6). Lest any madman say: what do we care if He knows the stars exactly? - the prophet also sets forth His care for people, which is revealed in this way; and did not say: the Lord helps the meek, but much more: “accepts”; expressed himself as if he were talking about a loving father. What does it mean: “accepts”? Calming, supporting, guiding. Do you see His perfect power in both cases - both in the exaltation of the humble and in the overthrow of the proud? He not only humbles, but to the extreme, which exactly means: “to the ground.” “Begin to praise the Lord, sing to our God on the harp” (Ps. 147:7). Another (Symmachus): "count" (καταλέξατε). Having spoken about His deeds, the prophet again calls people to praise: “begin,” he says, to glorify the Lord,” i.e. in thanksgiving, with great zeal. "Sing to our God on the harp." Another (Symmachus): "on the lyre" (διὰ λύρας). “He who covers the sky with clouds, who prepares rain for the earth, who makes grass and grain grow on the mountains to serve people” (Ps. 146:8). So that someone who is insensitive does not say: what do I care about heavenly things? - the prophet immediately adds benefits for people, showing with this addition why God covers the sky with clouds. For you, he says, in order to prepare rain for you; and for you, so that he may produce grass. Look at the wisdom of the prophet: he speaks of the universal blessings that God has given to everyone, and thus stops the lips of the foolish with special force. Indeed, if God is so generous to the unbelievers that He gathers the clouds, and brings down rain, and revives the earth, then how much more will He do good to you, who are called His own people. “To the one who grows grass on the mountains.” Look how generous His providence is: not only on the cultivated land, but also on the mountains He offers His abundant meals, prepares food for the livestock, which were created to serve people. That is why the prophet continues: “to him who gives their food to cattle, and to the raven’s chicks who call upon Him” (Ps. 146:9). Here he points to another type of God’s care - to the fact that God gives food not only to livestock that serve man, but also to other dumb animals: “and to the chicks, he says, the raven, who call on Him.” If He cares so much about dumb animals, and, moreover, wild ones and not serving people, then He provides much more for people, especially those people who glorify Him with songs, whom He even called His own people and heritage. Further, since they were weak, had no weapons and needed everything, so that they would not be embarrassed by this, see how he corrects such a deficiency. “He says, “It is not the strength of the horse that He loves, nor does He delight in the (fast) running of a man; the Lord delights in those who fear Him and trust in His mercy” (Ps. 146:10-11). Another (unknown translator, see Orig. Ex.): “in those who await his mercy” (τοις αναμένασιν). If, he says, you have fear and perfect hope in Him, you will gain His favor; and having gained His favor, you will be more powerful than anyone who has horses and weapons. Only one thing is needed: not to be discouraged and not to be embarrassed, but to wait for His mercy, because this is what hope consists of, so as not to despair and not lose heart, not immediately receiving what you expect. And he said well: “by His mercy,” because they did not have boldness in their deeds. Although, he says, your deeds betray you, trust in His mercy, and you will be worthy of His care and help, which may we all be worthy of, by the grace and love of our Lord Jesus Christ, to whom be glory and dominion forever and ever. Amen. The psalms in the text are translated by P. Yungerov - Editorial office of the ABC of Faith You might be interested in: