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."

He does not destroy anger, which is also useful, nor does he reject indignation, which is useful when directed against unrighteous and negligent people, but rejects unjust anger and reckless indignation. Just as Moses, beginning his speech on morality, first of all sets forth the commandment: "Thou shalt not kill" (Exodus 20:13), so does this prophet, and even more so, the more familiar he was with the rules of piety. The former forbids murder, and this one destroys the perpetrator of the murder himself, anger, which is the root and source of this evil. That is why Christ, wishing to destroy wrath, said: "He that is angry with his brother without cause shall be liable to hell fire" (Matt. 5:22). You see what a limitation there is here and there: "When you are angry, do not sin"; "He who is angry with his brother in vain," because it is possible to be angry justly. So Paul was angry with Elima, and Peter with Sapphira (Acts 5:13). I will not even call it mere anger, but wisdom, solicitude, and prudence. A father is also angry with his son, but because he cares for him. but whoever wants to correct others is the most humble of all. In the same way, God, when it is said of Him that He is angry, is angry, not to avenge Himself, but to correct us. Let us also imitate Him: to take revenge in this way is a divine deed, and to take revenge otherwise is a human deed. However, God differs from us not only in that He is justly angry, but also in that in God anger is not some kind of passionate irritation. Therefore, let us not be angry in vain. Anger is implanted in us not so that we sin, but so that we may stop other sinners, not so that it becomes a passion and illness in us, but so that it serves as a cure for the passions.

8.

Such is anger: it is useful to awaken us from drowsiness, to impart cheerfulness to the soul, to produce in us the strongest indignation for those who are offended, to make us exacting of those who offend. That is why the prophet says: "When you are angry, do not sin." If it were impossible, then he would not have commanded it, because no one commands the impossible. Thus, having given the apostolic commandment and the wise instruction of the Gospel, having said the same thing as Christ, he adds another instruction and says: "Meditate in your hearts on your couches, and be quiet." What do the spoken words mean? They seem unclear.

Such is the meaning of the word, "Be quiet"; in other words: torment, crush all that you have said in your hearts during the day; that is, all that you had, evil thoughts on your beds during this tranquility, torment and punish; When a friend does not disturb you, or a servant annoys you, or does not entertain you with many things, then give yourself an account of your life for the past day. And why does he not speak of words and deeds, but of evil thoughts? This is an abundance of his instruction. In fact, if it is necessary to punish vicious thoughts so that they do not turn into deeds, then how much more should the soul be crushed over such deeds and words. Let this be every day, and do not fall asleep first, O man, until you have thought about the sins you have committed during the day; Then, no doubt, the next day you will not be so quick to go to such enterprises. As you deal with money, not missing two days without demanding an account from a servant, so that there is no confusion from forgetfulness, so do your deeds every day; In the evening, demand an account from your heart, condemn the sinful thought, hang it as if on a tree, punish and command it not to do the same in the future. Do you see excellent healing, how he uses both preventive and corrective medicine? The instruction not to fall into sin serves as a preventive medicine, namely, the words: "When you are angry, do not sin"; And the words: "Meditate in your hearts on your couches, and be quiet" instead of corrective medicine. After committing a sin, he still applies medicine, depending on the sinner himself. Let us use such healing, which presents no difficulty.

In fact, the soul, fearing the evening judgment so as not to be subjected to the same trial, condemnation and punishment again, is slower to sin; And such is the benefit of this trial, that if we do this constantly only for one month, then we will acquire for ourselves the habit of virtue. Let us not neglect such a blessing. Whoever places himself before this judgment seat here will not be subjected to a heavy responsibility there. "If we judged ourselves, we would not be judged. But being judged, we are chastened by the Lord, lest we be condemned with the world" (1 Corinthians 11:31,32). So let us do this so that we may not be condemned. "Offer sacrifices of righteousness, and trust in the Lord" (v. 6). Do you see the sequence of excellent advice? Do you see perfect instruction? Having reproached his hearers for their sins, made them less quick to do such things, having arranged an incorruptible judgment seat and demanded an account of life, he then leads them to the accomplishment of virtue. It is not enough to abstain from evil, but one must strive and do good. That is why he further offers the following exhortation: "Turn away from evil, and do good" (Psalm 33:15). Truly, it is not the practice of virtue that punishes it, but not only the commission of vices. And those who did not feed the hungry, did not give drink to the thirsty, and did not clothe the naked, they did not raven, did not give themselves up to covetousness, did not take what was not ours; but since they did not give alms, they give themselves over to eternal punishment and endless torment for this. From this we learn that abstaining from evil does not bring us salvation, unless at the same time there is the acquisition of good and the practice of virtue.

9. That is why the prophet, having turned the listener away from vices through contrition of heart, having made him more capable of performing virtue, having softened the cruelty of the soul and made it tender from inner contrition, begins to speak about righteousness and says: "Offer sacrifices of righteousness and trust in the Lord." What does it mean, "offer sacrifices of righteousness"? Acquire the truth, bring the truth; that gift to God is greatest, that sacrifice is pleasing to Him, that offering is very pleasing to Him, which consist not in the slaughter of rams and calves, but in the performance of righteous works. You see how the life of the Church has been foreshadowed since ancient times, and instead of sensual sacrifices, spiritual sacrifices are required. As I said above, he calls righteousness not a particular kind of virtue, but virtue in general, just as we call a righteous man he who has all virtue. This sacrifice needs neither money, nor a knife, nor an altar, nor fire, it does not decompose into smoke, stench and ashes, but is performed only by the heart of the one who offers it. For her, neither poverty is an obstacle, nor lack of means a stop, nor a place, nor anything else of the kind; but wherever you are, you can offer it, being yourself a priest, and an altar, and a knife, and a sacrifice. Such are the rational and spiritual sacrifices: they are performed with great convenience, without the need of any external preparation. "And trust in the Lord." Another translator says: and believe (εοίεε) in the Lord [4]. Whoever has gained the mercy and favor of the Lord by a righteous life has in Him a great champion, an invincible helper, and receives great help from Him. Do you see the fruit of this sacrifice appearing right there? Do you see the treasure of good things that immediately proceeds from her? In fact, whoever has God as his helper, whom will he fear? Nobody. And this is an important virtue of trusting in Him and being confident in Him. Together with righteousness, the prophet demands of us this virtue to be confident in God, to hope in Him, not to rely on anything worldly, but, renouncing ourselves from all such things, to cling to Him in thought. In fact, the objects of the present life are like dreams and shadows, and even more insignificant; they only appear, and already disappear, and at the very appearance they cause much trouble to those who have them; but the hope of God is eternal, unchanging, immovable, unchangeable, capable of giving perfect security, and of making invincible him who keeps it carefully and with due disposition. "Many say, 'Who will show us good?' Show us the light of Thy countenance, O Lord!" (v. 7). Having finished his instruction on morality, having led to the knowledge of God, and having used all measures to awaken the souls of those who are in error, and having proved God's care for us from what happened to him and from the providence of the saints, the prophet presents a certain objection offered by weaker and coarser people, and says: "Many say, 'Who will show us good?' Not those few, honest and valiant, who know how to be wise, say this, but the crowd is disorderly, ignorant, and reckless. What is the meaning of the words: "Who will show us good?" There are people who, either slandering God's providence, or out of love and affection for pleasure, tranquility, wealth, glory, and power, say thus: Where are the blessings of God? I am in poverty, sickness, misfortune, I endure extreme calamities, slander, slander; and the other in prosperity, luxury, power, fame and wealth. Some of them are only looking for these benefits, ignoring the true goods, i.e.

This is what the prophet shows, and immediately offering permission, he says: "Show us the light of Thy countenance, O Lord." He did not say, "He appeared," he did not say, "He shone forth," but, "Revealing," expressing that just as what is inscribed on an open face is evident to all, and cannot be hidden from anyone, and no one can fail to recognize a face illumined by light and reflecting rays, so it is impossible, he says, not to know Thy providence; as the light signified, i.e. imprinted and inscribed on the face, is clear to all, so is the providence of Thy love for mankind. By light he calls protection, care, assistance, providence. Having said this, he goes on to give a proof. What is it? "Thou hast filled," he says, "my heart with gladness." Having rebuked foolish people, he borrows the proof of God's providence from prudent and sound people, and says: "Thou hast filled my heart with gladness," i.e. Thou hast taught me to be wise, to despise the things of life, to know true and permanent things, to exalt me with good hopes, to guide me to the future life, and before enjoying good things Thou hast inspired me with the hope of good things. Well, he said so.