3. We do not so much beseech God by asking through others, as by ourselves. Since He desires devotion from us and does everything to make us trust Him, when He sees that we do this of ourselves, then He especially hearkens to us. This is what He did with the Canaanite woman: when Peter and James interceded for her, He did not grant the petition; and when she herself continued to ask, He soon granted her what she asked (Matt. 15:22). If He seems to have delayed a little, He did so, not so that the woman might wait, but that she might receive a greater crown, and by the continuation of the request draw nearer to Him. Let us also turn to God with zeal; let us learn how to make such an appeal. There is no need to go to a museum [1], nor spend money, nor hire teachers, orators or sophists, nor spend a lot of time to learn such a conversation (with God); but it is enough just to will, and this art is acquired. And in this judgment seat you can speak not only for yourself, but also for many others. And what is the purpose of this art of interviewing? Offering prayer.

It is necessary to approach God with a vigilant mind, a contrite soul and with streams of tears, not to ask for anything worldly, to desire the future, to pray for spiritual things, not to ask evil for enemies, not to remember evil to anyone, to tear out all passions from one's soul, and thus, to approach with a contrite and humble heart, to show perfect obedience, to pronounce blessings with one's tongue, not to be partakers of anything vicious, have nothing to do with the common enemy of the universe, i.e. the devil. He who speaks to the king about others and at the same time has fellowship with his enemies is punished even by external (civil) laws. Therefore, if you want to talk (with God) about yourself and others, try especially to have nothing to do with the common enemy of the universe. In this way you will be righteous; and being righteous, thou shalt be heard, having righteousness as thy intercessor. "In distress Thou hast given me space," says the prophet. He did not say, "Thou hast ceased sorrows," or, "Thou hast delivered me from temptations," but, "Thou hast vouchsafed me to endure, and hast given me space."

Indeed, the wisdom and power of God are revealed especially from the fact that He not only ceases sorrows, but also gives great peace during them. This shows the power of God, and makes those who fall (into temptations) more wise, when space is given, which eases the sorrowful soul, and sorrow does not cease, stirring it up from slothfulness and delivering it from all slumber. But how, you say, can he "give me space" in sorrow? As it was in the furnace with the three youths, as it was in the lions' den with Daniel (Dan. 3:24; 6:22). God did not extinguish the flames then, and yet made them free; He did not kill the lions, and yet made him safe; although even there in the furnace the fire remained intensely burning, and here the beasts remained beasts, the righteous enjoyed great tranquillity. However, it is possible to understand "gave me space" in another way, namely, when the soul, grieved by temptations, is freed from passions and many other diseases, then it especially enjoys tranquility. Many, taking advantage of prosperity, give themselves over to the most reckless and painful passions for their souls: greed, voluptuousness, and many other vices; and having undergone tribulation, they are freed from all this and are in the "expanse". Like those suffering from fever, if they satisfy their inappropriate desires, i.e. use food and wine in abundance, and the like, they will feel more constrained; but if they want to experience a little sorrow and endure, they will receive great tranquility; when they reject that which produces distress, then they will enjoy perfect health, and so it is here. Nothing usually brings such peace as sorrow, which diverts from all the cares of life. What happened to the Jews when they endured sorrows, and when they enjoyed prosperity? Is it not characteristic of a sick, paralyzed and fickle soul to say the following: "Make us a god to go before us: with Moses, who brought us out of the land of Egypt, we do not know what has happened" (Exodus 32:1)? And on the contrary, is it not characteristic of the soul that is wise and free from worldly passions the words that they uttered in prayer during sorrows and by which they gained God's favor for themselves? And this same prophet (David), when he prospered, how he suffered, how he was oppressed and tormented by a vicious desire! And when he was subjected to sorrow, then, you know, what a tranquillity he enjoyed: then the fire (of passion) was not kindled in him, but every such flame was extinguished. Truly, nothing causes us so much suffering as the passions that have intensified in the soul. All other calamities act from without, but these are born from within: from this comes the especially great torment. Even if the whole world grieves us, if we do not grieve ourselves, then nothing will be difficult for us. Consequently, it depends on us to experience sorrows or not to experience sorrows.

4. And in order that you may be convinced by the apostolic saying that "spaciousness" comes from tribulation, listen to Paul himself, who says of the fruits of tribulation: "Out of tribulation proceedeth patience, out of patience experience, out of experience hope, but hope does not put to shame" (Romans 5:3-5). Do you see the ineffable "expanse"? Do you see the harbor of rejoicing? "Out of tribulation cometh patience." What can be calmer than a person who is most patient and can easily endure everything? What can be stronger than an experienced person? What can be compared with the joy that comes from this? Three joyful consequences, says the Apostle, arise for us from this: patience, experience, and the hope of future blessings. The prophet is now inquiring about them when he says: "In distress Thou hast given me space." Having said, "Hear me," he says in what he has been heard, namely, not in relation to possessions, because he asked for nothing of the kind, not in order to overcome his enemies, because he did not ask for this, but in relation to the tranquillity that comes in the midst of tribulations. "Have mercy on me and hear my prayer." What do you say? Above you mentioned righteousness, and here you speak of mercy and condescension: what consistency can there be here? Great and very consistent with the above. Though we have done an innumerable multitude of good works, we are heard through the mercy and love of mankind (of God); even if we have reached the very summit of virtue, we are saved by the mercy (of God). From this we learn that even in righteousness we must have a broken heart. For even a sinner, if he prays with humility, which is a particular form of virtue, can succeed in many things; and the righteous, if he approaches with pride, will be deprived of all blessings. Both were proved by the examples of the publican and the Pharisee (Luke 18). That is why it is necessary to know the method of prayer. What is the way to pray? Learn this from the publican, do not be ashamed to have him as your teacher; He did this work so perfectly that in simple words he achieved everything. Since his soul was well attuned, even one word was enough to open heaven to him. How was she set up? He recognized himself as unworthy, struck his chest and did not even dare to raise his eyes to heaven. If you pray in the same way, then your prayer will be lighter than down. If a sinner has become righteous through prayer, then imagine how great the righteous will be if he learns to offer the same prayer. That is why the prophet here does not simply point to himself, but to his prayer. Above he pointed to the truth, and here to the prayer: "Have mercy on me," he says, "and hear my prayer." So Cornelius was heard, because he had her as his intercessor: "Thy prayers and thy almsgiving," he was told, "have come as a memorial before God" (Acts 10:4). And indeed, deeds and virtues are heard, but not all prayers, but only prayers performed according to the law of God. What are these prayers? Prayers in which what is proper for God to grant is asked, in which nothing contrary to His laws is asked of Him. But who, you say, is so bold as to ask God to do what is contrary to His laws? He who asks Him against his enemies, because it is not in accordance with the law decreed by Him. He says, "Forgive your debtors" (Matt. 6:12), but you call upon Him, Who commands you to forgive, against your enemies. What could be worse than such madness? The one who prays must have the appearance of a humiliated supplicant: why do you take upon yourself another appearance, the appearance of an accuser? How can you be forgiven of your own sins when you ask God to punish the sins of others? Therefore, let your prayer be humble, peaceful, having a pleasant and kind appearance. Such is prayer performed with meekness, and not directed against enemies. The opposite of this prayer is like some drunken and insane woman, mad and fierce. That is why the sky is inaccessible to her. Not such is prayer performed with meekness; it has in itself something decent and affable, worthy of the king's ears, pleasant, euphonious and harmonious. For this reason it is not expelled from the spectacle, but is crowned; she has a golden harp and a golden garment. That is why she gives pleasure to the judge by her appearance, and look, and voice; therefore no one expels it from the heavenly abodes. She fills the whole spectacle with joy; it is a prayer worthy of heaven, it is the tongue of the angels, since it says nothing bitter, but everything that is favorable; when she, beginning to intercede for those who have offended and offended, then the angels, standing before her, listen to her with great silence, and when she has fallen silent, they do not cease to shout in her honor, exalt her with praise and marvel at her. Let us also lift up such a prayer, and then, of course, we will be heard. When we approach God, let us not think that this is an ordinary spectacle; here is the assembly of the whole universe, or rather the heavenly hosts of heaven, and among them sits the King Himself, ready to listen to our prayer. Let us try to make it correspond to the spectacle. Let no harp-player or lyre-singer, who are so careful when they appear on the stage, and are so afraid lest they make some unpleasant sound, surpass us in this when we intend to enter the spectacle of the angels. And let our instrument be the tongue, which does not utter anything unpleasant, but everything harmonious and euphonious, with the proper mood of the soul; and, approaching God, asking and beseeching Him, let us strike our strings for our enemies, then our prayer for ourselves will be heard.

5. Such a prayer shames evil spirits, such a prayer gives us boldness (before God), such a prayer puts the devil to shame and drives him away. Truly, the devil is not so much afraid of a person who drives him out and expels him from another person, as he fears him who tames his anger and overcomes his irritability, because the latter is also an evil spirit, very fierce, and such people should be called more miserable than those possessed by a demon. In fact, demonic possession does not plunge into hell, but anger and rancor deprive the kingdom of heaven itself. If we thus compose our prayer, then we too will be able to boldly say to God: "Hear my prayer." By such a prayer you will benefit and help not only yourself, but you will also bring joy to God who hears it, asking for what is in accordance with His commandments; therefore He will soon hear you. This is worthy of the title of sons of God, it especially informs us of the distinguishing sign (of Christ's disciples). "Be merciful," says the Lord, "even as your Father is merciful" (Luke 6:36); and again: "Pray for them that despitefully use you, that ye may be children of your Father which is in heaven" (Matt. 5:44,45). What can be compared with such a prayer? It makes us like not angels or archangels, but the King of heaven himself. And whoever has become like the King, as far as possible, imagine what boldness he can have in prayer. "Sons of men," says the prophet, "as long as they are hard-hearted; Why do you love vanity, and seek falsehood" (v. 3)? To whom is he speaking? To whom does he rebuke and offer advice? Whom does he call the sons of men? People who live viciously, inclined to evil. What then? And are we not the sons of men? By nature we are the sons of men, but by grace we are not, we are the sons of God. This gift will be complete for us if we preserve in ourselves His image, which is observed by virtue, since those who have become sons of God by grace need to express this image by life. And what he really calls the sons of men men who are given over to the cares of life and inclined to evil, listen to this: "The sons of God saw," says the Scriptures, "the sons of God the daughters of men" (Gen. 6:2). But, you say, the opposite is said here? No; it here calls the sons of God those people who were formerly virtuous and were honored by God, but then changed, became worse and lost their honor. In order to strengthen their denunciation, it also reminds them of their honor, suggesting that the greatest guilt to be such comes from such people and to descend to such evil. And again God says, "I said, You are gods, and you are all sons of the Most High; but ye shall die as men" (Psalm 81:6-7). Look at the wisdom of the prophet.

What does he say? "Sons of men! How long will you love vanity and seek falsehood?"

Sons of men, how long are they hard-hearted? Here he expresses his strong grief at the length of time. For if in the beginning inattention to God's blessings is a crime, then what forgiveness can there be for him who remains so long blind to the truth? And what does it mean, hard-hearted? Hard-hearted, carnal, earthbound, inclined to evil, given over to vices, corrupted by voluptuousness: such is the carnal man. In denouncing their lives, he also points out the source of their wickedness, suggesting that this is especially what prevents them from assimilating the lofty teaching. Nothing makes the heart so cruel as a vicious desire, addiction to worldly things, attachment to the earth. Such a heart could justly be called dirty; For this reason he called it heavy, and at the same time pointed out in it the source of evil, because, occupying (in man) the place of the driver, it not only does not hold the horse with the reins, but is itself carried away and thrown down, and while it should be winging the flesh, rushing to the heights and ascending to heaven, it is carried down by the heaviest burden of its illnesses. And when such is the charioteer or the helmsman, where is the hope of salvation? "If the light," says the Lord, "which is in you, is darkness, what is the darkness?" (Matthew 6:23)? When the helmsman indulges in drunkenness and imitates the inconstancy of the waves and winds, how will the ship be saved?

6. What can make the soul light? An excellent life, such as not to be carried away by anything here, and not even to tie your feet to anything that strives and drags you down. Of material objects, some usually tend downward, such as stones, wood, and the like; and others upward, such as fire, air, down, light in nature. If you tie any of the things that are striving downward to a light thing, then neither wings nor air will help it in the least, because the weight disturbs the balance, pulls and overcomes. In the same way, whoever has feet that are heavy, or filled with bad juices, or damaged by any other disease, will not be helped in the least by the other parts of the body, however light they may be. If this is the case with material objects, how much more so with the heart. Therefore, let us not make it heavy, lest it sink, like ships that have too much ballast. And this depends on us. The heart is not such by nature; by its nature it was created light and striving upward, but we make it heavy contrary to nature. That is why the prophet condemns us; and if it were natural, he would not condemn. Just as it is natural for us to walk, and if we burden our knees, then what is contrary to nature comes from the obstacles that we have placed on ourselves, so it usually happens with the feet of the soul, i.e. thoughts. "How long wilt ye love vanity, and seek falsehood?" In fact, everything vain is called vain, which in fact is not what it is called in name. Thus, the pagans have many gods by name, but in fact there is none. So it is in other things: wealth in name is not wealth in deed at all; Glory in name is not at all such in practice; dominion in name and remains so in name alone. Who is so mad as to covet names that contain nothing essential, and to pursue empty objects to be avoided? Are not the pleasures and well-being of life like this? Is not all this a lie and deception? Whether you point to fame, or to riches, or to power, all is vanity. That is why Ecclesiastes also says: "Vanity of vanities, all is vanity" (Ecclesiastes 1:2). That is why the prophet grieves when he sees such folly in life. As he who saw someone fleeing from the light and chasing after darkness, would say: Why do you do this foolish deed? so he also says: "Why do you love vanity and seek lies? Know ye therefore that the Lord hath made His saint wonderful" (v. 4). Another translator says: but (άά) know what you have done wonderfully [2].

Do you see the wisdom of the prophet? How does he lead people to the knowledge of God? In the most obvious way and in the clearest way, by making himself visible. I, he says, am a servant of the true God; therefore, from me learn His power, might, providence. This is an important means to the knowledge of God. The prophet sometimes explains this in relation to creatures, when he speaks of God's providence, and, turning to the sun, to the heavens, to the earth, and to the air, he preaches about the Creator out of order in visible things; and sometimes he reveals this by touching upon his ministers and the circumstances that happened to him. That was the case with Abraham. We know, the Hittites said (to him), that "you are the prince of God in our midst" (Gen. 23:6). How did you know? From victory, from trophies, from battles. So it was with the Jews. The miracles that happened to them terrified the whole earth, as the prostitute of Jericho said then: "You have brought terror upon us, and all the inhabitants of this land have come to timidity from you" (Joshua 2:9). Thus, one way (of the knowledge of God) is on the part of creatures, and the other and clearest is on the part of God's servants; and such a teaching God has sown in every generation from ancient times. Thus he taught the Egyptians by Abraham, the Persians by himself, the Ishmaelites and many others by his descendants, and by Jacob others who lived in Mesopotamia. Do you see how the inhabitants of the whole universe have learned, if they willed, from the saints? And even before that, their flood and the displacement of tongues could sufficiently awaken their souls. In fact, in order that the event may not fall into oblivion in time, the place itself receives its name from it; it is Babylon that is so called from the confusion of languages, so that the listener, guided by the name, may ascend to the beginning of events and know the power of God. In the same way, all the inhabitants of the West learned everything by entering into trade relations with the Egyptians. In ancient times, however, and in the beginning, there were few peoples in this part of the universe; Most of the people and peoples lived in the eastern countries. So Adam went out of there, and the descendants of Noah lived there, and after the pandemonium they lived there as well, and for the most part the inhabitants were in the east. And God raised up teachers for them in every generation: Noah, Abraham, Isaac, Jacob, Melchizedek. For this reason the prophet also reminds those who live viciously of the events that happened to the saints, and says: "Know therefore that the Lord hath made His venerable saint wonderful." What does it mean: made wonderful? He made amazing, famous, famous, glorious the one who was devoted to Him. Thus, from the servant of God and the events that happened to him, know the power of the Lord. He did not only say: He gave blessings, but: He made wonderful, expressing that He bestowed with great glory, with complete surprise. So it was with Abraham: God not only returned his wife to him inviolable, but also made him famous; he granted him not only that he did not suffer anything disagreeable, but also that he became glorious in Egypt. One was with him because of his righteousness, i.e. that he did not suffer anything disagreeable, and the other was for the benefit of those who heard, i.e. that he miraculously and beyond expectation went out of there (Gen. 12). It was the same with the three youths, also with Daniel in the lion's den, also with Jonah in the belly of the whale; God always saves with glory, but not everyone in general, but the monk.

7. Do you see how the prophet, while teaching the knowledge of God, at the same time gives instruction to a virtuous life, suggesting that it is necessary to place the hope of salvation not only in the goodness of God, but also in the goodness of one's own deeds?

"The Lord hears when I call upon Him." Having said that the Lord "made wonderful" (the monk), he does not stop there, but reveals another kind of well-being. What is it? To have God constantly as his champion, helper and constant protector. Not once, he says, God does it, and not twice, not three times, but always, when we call on Him. See here again at what speed it is. As above he said, "When I call, hear me, O God of my righteousness" (v. 2), so here he says, "The Lord hears when I call upon him."

Why, you say, are many not heard? Because they ask for useless things. In this case, being unheard is better than being heard. Therefore, if we are heard, let us not rejoice in it; if we are not heard, let us glorify God for this also. In fact, when we ask for useless things and are not heard, then we receive benefit from not receiving what we ask. And sometimes we ask negligently; then God teaches us greater diligence in prayer by the slowness of almsgiving, and this is no small benefit. "If you," says the Lord, "know how to give good gifts to your children, how much more is your Father in heaven," who knows how to give, and knows when to give and what to give (Matt. 7:11). And Paul asked and did not receive, because he asked for what was useless (2 Corinthians 12:8); and Moses asked, but God did not hear him either (Exodus 32:32). Therefore, let us not depart when we are not heard, let us not become discouraged and weakened, but let us continue to ask with earnestness, because God does all things for good. "When you are angry, do not sin: meditate in your hearts on your couches, and be quiet" (v. 5). What I said before, I will say now. Since the prophet wants to lead his listeners to the knowledge of God, he tries to free their souls from illnesses. He knew that a depraved life was an obstacle to the proper acceptance of the high teaching. This was expressed by Paul when he said: "I could not speak to you, brethren, as to spiritual men, but as to carnal men" (1 Corinthians 3:1); and one more thing; "I have nourished you with milk, and not with solid food" (1 Corinthians 3:2); And again: "Of these things we ought to speak much; but it is difficult to interpret, because you have become unable to hear" (Hebrews 5:11).

Isaiah also says: "They seek Me every day, and desire to know My ways, as a people that do righteousness, and do not forsake the laws of their God" (Isaiah 58:2). And Hosea says: "Sow unto yourselves in righteousness, that when He comes, He may rain righteousness upon you" (Hosea 10:12). And Christ, teaching, said: "For everyone who does evil hates the light, and does not come to the light" (John 3:20); and again, "How can ye believe, when ye receive glory from one another, and seek not the glory which is of the one God?" (John 5:44); and again: "Thus answered his parents, because they feared the Jews" (John 9:22); and again, "Many have believed on him; but for the sake of the Pharisees they did not confess" (John 12:42). And everywhere one can see that a depraved life serves as an obstacle to the proper acceptance of the teaching. As the pus accumulated in the bright pupil of the eye blinds and darkens its light, so the mind, occupied with vices, is darkened and blinded in our soul.

That is why the prophet, knowing this, says: "When you are angry, do not sin."