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.

10. For if he who hopes to receive an inheritance or to attain high power, not only at the time of receiving, but even before actually receiving, is animated by hope, and at all this time is enraptured with expectation, imagine in what condition he must be who awaits the eternal and immortal kingdom and such blessings, "Eye has not seen, ear has not heard, neither has it entered into the heart of man" (1 Corinthians 2:9). Wherefore he says, Thou hast filled my heart with gladness. This was the act of God's greatest providence, that He had already prepared and communicated such a blessing. But if the coarser, more carnal, and earth-bound people do not heed this, then it is no longer from the Promiser, but from their ignorance that discontent and confusion come. And he did not simply say, "Thou hast filled with gladness," but, "My heart," expressing that his joy did not come from external objects, nor from slaves, nor from gold and silver, nor from clothing, nor from a luxurious table, nor from the greatness of power, nor from the splendor of a dwelling. This is not the joy of the heart, but of the eyes alone. Many of those who have acquired these blessings even consider life not to be life, carrying in their souls a sorrow, exhausted from many cares and tormented by incessant fear. And my joy, he says, is not in this, but in the rational heart, the disembodied soul, thinking of the incorporeal. If present blessings rejoice thee, then understand God's providence from them also; but all the more learn from the goods of the future, the more excellent, constant, and unchangeable they are. If the fact that you enjoy wealth and prosperity convinces you of the existence of God's providence, then how much more should heavenly riches lead you to such a conviction. And if you say: why are these blessings only in hope and unknown? then I say that we believers consider these expected goods to be more known than visible goods: such is the conviction of faith. But if you also say, Why do we not receive recompense here? then I will say that here is the time of labors and feats, and there of crowns and rewards. And this was the work of God's providence, that labors and podvigs were ordained for the present life, short and transient, and rewards and crowns were set aside until immortal and ageless life. But since many are weak in soul, God has also granted them sensual blessings. Thus, for example, He led the Jewish people. Their wealth flowed, and life continued until old age, and there were no diseases; the destruction of enemies and deep peace, trophies and victories, good children and many children, and all the like were granted to those who obey God. But when our Lord Jesus Christ came, calling us to heaven, persuading us to despise the goods of this world, inspiring love for the goods there, and tearing us away from all worldly things, then justly the present goods were reduced, and all the riches were contained in the goods to come, since we were made perfect. In like manner, while they are young, their fathers amuse them with shoes and clothing, gold and necklaces; and when they grow up, they leave this and give them something else, something greater, such as the right to vote in the court, the nobility of the city, the fame of the king's courts, principality and power, deflecting them from all childish ambition. God did the same: He wanted to turn us away from small and childish things, He promised heavenly blessings. Therefore, do not cling to impermanent and transient goods, and do not be faint-hearted. However, He did not completely deprive you of these blessings. Since it is impossible for beings clothed with flesh and living in the body to exist without them, He abundantly gives us them also. That is why the prophet, having judged highly and wisely about this kind of God's providence, and having said: "Thou hast filled my heart with gladness," adds the following: "From the time that bread and wine and oil abounded among them."

With these words he also touches upon a large part of God's providence, which is revealed in visible things.

Thus, when he names wheat, wine, and oil, he gives the wise a reason to conclude from the part to the whole, opening the sea of God's providence, which is visible in sensible objects.

11. That is why Paul, in one of his speeches, when discussing the providence of God, borrows the proof from here and says: "Giving us rains from heaven and fruitful seasons, and filling our hearts with food and gladness" (Acts 14:7). The prophet, not wishing to speak superfluously, does not mention everything else, about the fruits of the earth, about the fruits of trees, about the kinds of plants, about the kinds of seeds, about the kinds of grasses, meadows, flowers, gardens, and the like, and uses collective names for things necessary for our life, allowing others to be understood through them. God not only gives us all this, but gives it in abundance every year. And if he sometimes shortens his gifts, then by this he again shows his providence, awakening many from laziness and forcing them to ask for these blessings from Him. But if some say that it is not the work of God to give rain, but of idols, then we ask them: How do we know this? It will be said: the poets say that Zeus gives rains [5]. But they themselves say that he is an adulterer, and a child molester, and a parricide, and others ascribe to him no less crimes. But this, it will be said, is unfair. Therefore, it is also unfair that it gives rain. If you accept the latter, then you must necessarily accept the former; and if you reject the former, then at the same time the latter. We, presenting witnesses of the power of God, usually accept everything that they say about Him. Therefore it is necessary for you to admit that Zeus is an adulterer, and all the other crimes which they ascribe to him, and from this you must be convinced that such crimes are not peculiar to the power of God, and therefore he is not God. But, even if you do not want to accept it, such a fable falls of itself, and such a lie convicts itself, and completely refutes the poets. And when they are refuted, then, obviously, all your reasoning loses its force. For they have invented and appointed the very names of the gods, as one of your own philosophers has said. If, after leaving them, you resort to allegory, then I ask you: What is Zeus? The flaming (έου) essence is said to be the part above the air, which is called ether because it burns and burns. Consequently, he is not some rational and free being, but an irrational one. The aerial essence has neither reason nor sense, as everyone knows, and everyone knows it, even if he is more insensible than stones. Thus, Zeus is destroyed and his being disappears. And if Zeus is air, and air is what we have said, then the fable loses its power. But if it is air, then it was not anyone's father, nor did it give birth to any essence, as (the poets) compose, for example, the sun, which is called Apollo and the son of Zeus; for the sun has no meaning, no reason, no mind, but it is also a material product, governed and governed by the law, to which God at the beginning subjected it. However, rain does not come from ether, but from clouds, which receive water either from the sea, or from waters rushing above the sky, as the prophets say. If you do not believe the prophets, then we can present clear and obvious signs that prove perfectly that they were inspired by God and did not tell us anything of themselves, but by inspiration from divine and heavenly grace. In fact, everything they say is fulfilled and everything is justified by events, whether you look at the Old Testament or New Testament predictions. Thus, all that the prophets said about the Jews was fulfilled, and this fulfillment is evident to all, as well as what is said about Christ in the New Testament; this especially proves that the Scriptures of both covenants are divine. But if it is divine, then everything that is said in it about God is true. Therefore, do not doubt God's providence, but marvel at His care, how He, despite the fact that among people there are both evil and good, has given the universe and the sun to everyone, and gives rain. And if He leaves some in poverty and misery, He leaves them in order to correct their souls and make it more than anyone. You know, you know well that wealth is a means to vices for the inattentive, and poverty is the mother of wisdom, and this is revealed every day by experience. How many are the poor much more prudent and wiser than the rich, and even healthier in body, since poverty rightly arranges their body and soul? "I lie down quietly and sleep, for you, O Lord, alone give me to live in safety" (v. 9). This is another important type of God's providence, which consists in the fact that those who are devoted to God enjoy peace. "Great is the peace of those who love Thy law, and there is no stumbling block for them" (Psalm 118:165). Usually, nothing brings peace so much as the knowledge of God and the acquisition of virtue, which destroy the inner struggle of the passions and do not allow man to be at war with himself. Truly, if one does not enjoy such peace, even if the deepest world surrounds him from without, even if no enemy attacks him, he is the most miserable in the entire universe who is attacked by enemies.

12. The Scythians, Thracians, Sarmatians, Indians, Moors and other savage peoples do not wage war so cruelly, as usual, as the obscene thoughts and vicious desires nestling in the soul, the love of wealth, the desire for power, and attachment to the objects of life. And it is really so, because that war is external, and this struggle is internal. And that the calamities that are born from within are much worse than those that come from without, and usually cause greater harm, can be seen in everything. Thus wood is more damaged by worms that arise within, and the strength and health of the body are more disturbed by diseases that arise from within, than from without; and cities are destroyed not so much by external enemies as by domestic ones: in the same way, the soul is usually infected not so much by calamities that attack from without, as by diseases arising from within. But whoever, having the fear of God, completely stops this war, curbs the passions, strangles various beasts with evil thoughts, and does not allow them to hide within, will enjoy the purest and deepest peace. This peace Christ has come and given us (John 14:27); Paul also wished this peace to believers, repeating in each epistle: "Grace to you and peace from God our Father and the Lord Jesus Christ" (1 Corinthians 1:3; Galatians 1:8, etc.).

To make sure that this is true, let's give an example. Let there be some envious man, and let no one rebel against him: what good does it profit him? He rebels against himself, sharpens thoughts that are more dangerous than any sword, is irritated by everything visible, is tormented at the sight of every person he meets, and feels no good disposition towards anyone, but considers everyone in general to be your enemies.

But he is not like that who has freed himself from passions; on the contrary, he dwells in a quiet harbor, enjoys wisdom, and is not exposed to any such unpleasantness. That is why the prophet, enjoying this gift of God's providence, said: "I lie down quietly and sleep," expressing that for a person who does not have this world, even the common harbor is not open, but it is also barred, the harbor of sleep and night. The passions disturb even the rest granted by nature, and completely overcome the power of sleep by their cruelest violence. Those who are given over to envy, hatred, covetousness, and theft, carrying war with them everywhere, and having enemies hiding within, wherever they go, can nowhere escape this struggle; even if they remain at home, even if they lie on their beds, they are subjected to a cloud of arrows, a confusion that is stronger than any waves, they endure murders, wails, lamentations and other disasters that are much more cruel than those that happen in war. But the righteous man is not like that: he enjoys tranquillity while awake, and during the night he gives himself up to sleep with great pleasure. And what does it mean: together? (Together) Concentrating, he says, within himself, immersed in himself, not distracted by innumerable cares, not thinking about the affairs of this or that, not scattering his thoughts throughout the whole world, but thinking about himself, about what is useful to me and what is especially fitting for man, "for Thou, O Lord, hast instilled me alone with hope." The meaning of his words is as follows: By the hope of future blessings and hope in Thee I have bridled all my passions. In like manner Paul says: "For our slight affliction for a short time produces eternal glory in an immeasurable abundance, when we look not at the things that are seen, but at the things that are not seen" (2 Corinthians 4:17,18). Indeed, there is no difficult task that would not be made easy by the hope of recompense from God. That is why he says: "He has instilled me alone with hope." And the word "one" contains no small power of instruction.