1. The prophet begins this psalm with the way in which the previous one ended, with praise and praise. This contributes not a little to the purification of the soul. By "praise," as I have repeatedly said, he calls glorification by works, just as Christ says: "Let your light shine before men, that they may see your good works, and glorify your Father which is in heaven" (Matt. 5:16); so also Paul: "Glorify God both in your bodies and in your souls" (1 Corinthians 6:20). And as in the previous psalm the prophet said: "I will bless Thee all the day" (Psalm 144:2), so here: "I will sing to my God as long as I exist." Then, again wishing to make other people participants in the doxology, he begins to tell about God's love for mankind, burning and burning with love, surveying the entire universe, inviting everyone to his choir. Indeed, and this is the great praise and the greatest glory to God, when He calls many to be partakers of His salvation. "Trust not in princes, nor in the sons of men, in whom there is no salvation" (v. 3). Another translator (unknown, see ORIG.) says: on the one who cannot save (τω̃ μὴ έχοντι σω̃σαι). Let those who hope for human protection, unstable and untrue, listen to this exhortation and advice. What does it mean: "in whom there is no salvation"? They, he says, have no power in their own salvation, they cannot even protect themselves; when the end comes, they will lie silent than stones. This is the meaning of the following words: "His spirit shall go out, and he shall return to his land: in that day all his designs shall perish," v. 4. Another (unknown, see Orig. Exem.): his assumptions (προθέσις). The meaning of these words is as follows: he who cannot defend himself, how can he save others? There is nothing weaker and more unreliable than such a hope. This is shown by the deeds themselves. Paul, speaking about hope in God, said: "But hope does not disappoint" (Romans 5:3).

Such are not the deeds of men, they are weaker than a shadow. Don't tell me that such and such a person is the boss. And the ruler has no advantage over the ordinary man in this respect; it is subject to the same uncertainty. Even if it is possible to say something surprising, therefore one should not especially rely on him that he is the boss. Such power is very unstable.

However, the prophet, leaving all this, because many avoided such cases, points to what is beyond doubt, to death. Even if, he says, everything goes well with you, if he is benevolent to you, benevolent, and ready to recompense, then, having ended his life in the midst of promises, he leaves you with vain hopes, because he did not have enough life to fulfill the promise. But if he does not even have enough life to fulfill a promise, but his life is cut short before it is fulfilled, then you have recourse to unreliable help. Or do you not know that this happened to many, and when their protector fell, they, having lost a helper, suffered a greater fall because of this? But what do I say about the fragility and failure to fulfill promises, when the author of them himself does not remain long? "And he shall return," says the prophet, "to his own land." If he perishes, how much more so are his promises. That is why the prophet adds: "In that day all his plans will perish," expressing that not only will his promises not be fulfilled, but the one who promises himself will perish. What does he do then? Rejecting the hopes of men, he points out a safe harbor and an indestructible fortress and offers advice. This is the most excellent method of exhortation – to deviate from the weak and lead to the firm, to destroy the false and present the true, to denounce the harmful and show the useful. "Blessed is he to whom the God of Jacob is a helper, and to whom the hope is in the Lord his God" (v. 5). Do you see the importance of counsel and exhortation? By the name of blessedness he means all good things and shows the security of this hope. Having called blessed the one who trusts in God, he then speaks of the power of the Helper, explaining what man is like, and what God is like; this one perishes, but this one remains, and not only does He Himself abide, but also His works. Wherefore he adds, "Who made the heavens and the earth, the sea, and all that is in them, keepeth the truth for ever," v. 6.

2. But if His works are constant, how much more is He Himself unchangeable and omnipotent; His very works prove His power and that He is so. But what if He, with His immutability and omnipotence, does not will? Many foolish people say this. But see how the prophet destroys such doubt. Having said, "Who made the heavens and the earth, the sea, and all that is in them, keeps the truth for ever," he adds: "He executes (right) judgment for the oppressed, gives food to the hungry. The Lord looses those who are chained" (v. 7). The meaning of his words is as follows: this is the work of God, which is ordinary and especially peculiar to Him, not to leave unattended those who are offended, not to pass by the oppressed, to give a helping hand to those to whom intrigues are being plotted; And this is constant. Therefore he says, "for ever," indicating this, and not only this, but also what follows. "He gives food to the hungry. The Lord looses those who are chained. The Lord makes the blind wise" Another (unknown translator, see Orig. Exem.): enlightens (φωτιζει). "The Lord makes the blind wise, the Lord lifts up the cast down, the Lord loves the righteous. The Lord preserves the strangers, and will receive the fatherless and the widow, and will destroy the way of sinners" (vv. 8, 9). Do you see how he proves in every way that God's providence extends to everything, that His work is to deliver from calamities, to satisfy hunger, to free from bonds? However, people can also do this in part; But the next one is not. He heals, he says, blindness, restores the fallen, glorifies those who shine with virtue, saves the defenseless, comforts and encourages the sorrowful and needy from orphanhood and widowhood. Then, by saying, "He loves the righteous," he shows that God helps many even for one misfortune alone. Thus, He nourishes those who hunger because they hunger, although there is no virtue in it; He looses those who are bound because they are bound, although this is not a virtue, but a misfortune; He gives sight to the blind because of blindness, although this is not a merit, but a misfortune, as well as relaxation, and wandering, and orphanhood, and widowhood. If He helps those who are in adversity, how much more so do those who strive in virtue. If, then, He is able and willing, and all His works are constant, if He accepts virtue and has mercy on misfortunes, why do you not abandon the unreliable, weak, perishable defender, and do not have recourse to the strong and invincible, Who does not reproach misfortunes, but delivers them from them, and can do whatever He wills? See with what precision the prophet expressed himself in his last words. He did not say, He will destroy sinners, but their "way," that is, their works. God does not abhor being, but hates vices. "The Lord shall reign forever. Thy God, O Zion, for generations and generations!" (v. 10). But if He reigns constantly and abides forever, then there should be no doubt; but if He has not made a recompense here, He postpones it until a greater recompense. Therefore, let us not be troubled and troubled in temptations, if we do not immediately receive deliverance from them, but leave the time of deliverance to the Lord Himself; and when we have done something good, let us not immediately demand recompense, but also rely on His will, because if He delays, then afterwards He makes a greater recompense. Let us thank Him for everything and constantly send Him praise. In this way we will spend our present life in great security, and we will attain unspeakable blessings, through the grace and love of mankind of our Lord Jesus Christ, to Whom be glory and dominion, with His Father without beginning and the life-giving Spirit, now and ever, and unto the ages of ages. Amen.

DISCOURSE ON PSALM 146

1 Alleluia. Praise the Lord, for the psalm is good: let praise delight in our Gods. 1 Alleluia. Praise the Lord! For psalmody is good, let praise be pleasing to our God! 2 The LORD will gather the scattering of Israel for Jerusalem: 2 The Lord, who builds Jerusalem, will gather together the scattered people of Israel. 3 Heal the brokenhearted, and bind them to be broken: 3 He healeth the brokenhearted, and bindeth up their wounds, 4 Thou shalt read a multitude of stars, and call them all names. 4 He numbers the many stars, and gives names to all of them, 5 Great is our Lord, and great is his strength, and his understanding is innumerable. 5 Great is our Lord, and great is His might, and His understanding is incomprehensible. 6 Receive the meek Lord, humble sinners to the ground. 6 The Lord receiveth the meek, but brings down sinners to the ground. 7 Begin the Lord in the singing, sing to our God in the harp: 7 Begin to praise the Lord, sing to our God with the harp, 8 To him that clotheth the heavens with clouds, Who maketh rain for the earth: To him that vegetates in the mountains grass and cereals for the service of man; 8 Who clothe the heavens with clouds, who prepares rain for the earth, who brings forth grass and grain on the mountains for the service of men, 9 To him that giveth their food by cattle, and by the young of corvids that call him. 9 Who gives food to the cattle, and to the young of the raven that call upon him. 10 Not in the strength of the conste he is delighted, lower in the baldness of men he pleases: 10 He does not love the strength of the horse, nor does he delight in the running of a man, 11 The Lord is pleased with them that fear him, and in them that trust in his mercy. 11 The Lord is pleased with them that fear him, and trust in his mercy.

1. Above, in the one hundred and forty-fourth Psalm, the prophet said: "Great is the Lord and exceedingly glorious" (Psalm 144:3), and talked much about His glory, and here he shows that the doxology itself is "good," and the psalmody itself is a source of innumerable blessings. It detaches the mind from the earth, gives wings to the soul, lightens and elevates us. That is why Paul also says: "Be filled with the Spirit, edifying yourselves with psalms and hymns and spiritual songs, singing and singing in your hearts to the Lord" (Ephesians 5:19). "Let praise be pleasing to our God!" Another translator (unknown, see Orig. Ex) says: Alleluia, because good is a song to God (αλληλούια, δτι καλὸν ωδὴ τω Θεω̃). What does it mean, "Let praise be pleasing unto our God"? Let it be, he says, favorable. In order for praise to be pleasing to God, it is not enough 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 the captivity of Babylon, as is evident from the following words. The Psalmist continues, "The Lord, who builds Jerusalem, will gather together the scattered people of Israel" (v. 2). Although Cyrus dismissed them, all this was accomplished not by his reasoning, but by the beckoning of God. Another translator (Symmachus), instead of "he who builds," said, "He creates," and instead of "scattering," he said, "those who are exiled" (οικοδομήσει... τοὺς εζωσμένους). Why does the prophet say this? Because they did not all return suddenly, but gathered little by little after the vacation.

"He healeth the brokenhearted, and bindeth up their wounds" (v. 3). Another (unknown translator, see Orig. Exem.): their injuries (τὰ κατεαγμένα). Since he could not boldly point out his life, he again points to misfortune, and to the actions proper to God. It is God's nature to comfort the oppressed; this is His own work. As Paul says, "Blessed are those whose iniquities are forgiven and whose sins are covered" (Romans 4:7), pointing to a work that actually belongs to God, so the prophet here says: "And heals the brokenhearted," expressing that, although we are unworthy, since we are His creation, He will not abandon His creation, will not depart from His proper work. So Paul says: "As I began, so I finished this good work with you" (2 Corinthians 8:6); and another: "To revive the spirit of the lowly, and to revive the hearts of the broken" (Isaiah 57:15); and this same Prophet in another place: "God will not despise a contrite and humble heart" (Psalm 50:19). Therefore, when you want to receive consolation, then humble yourself, give up your soul to contrition. This is said about God's goodwill, about His goodness and love for mankind, about the fact that His business is to comfort those who are in misfortune; and then it speaks of His might. "He counteth the multitude of stars, and calls names to all of them" (v. 4), i.e., he who knows. Since here we were talking about a people scattered and nowhere to be seen, the prophet justly cited this example, expressing that God can gather even those who are scattered. He usually encourages and comforts the broken, and knows the innumerable stars exactly; consequently he will gather us also, whom he promised to multiply like the stars, exactly. "And he calls names to all of them." The other (unknown, see Orig. Exem.): the one who names all (τοι ̈́ς πα̃σιν). The third (unknown, see Orig. Exem.): he will call them all by name (πάντας αυτοὺςονομασί καλέσει). I think this is said of the Israelites; the prophet says the same thing that Isaiah said afterwards: "Thou art my servant, I have chosen thee, and I will not reject thee: fear not" (Isaiah 41:9). What then does it mean: "and calls names to all of them"? Not one of them, he says, will perish; but as they call by name, so He will gather all together exactly. "Great is our Lord, and great is His might;

and his understanding is incomprehensible" (v. 5). Since he has spoken of the greatest deed, that God will gather so many thousands of people scattered throughout the world, he now speaks of His power, disposing the most wavering of the Jews to faith. "And His understanding is incomprehensible."

Therefore, do not inquire how and in what way; His greatness is infinite. That is why he said: "And to His greatness there is no end" (Psalm 144:3). As His greatness is infinite, so is His wisdom. Wherefore when he said, "Great is our Lord," he added, "And His understanding is incomprehensible." And the knowledge of Him is amazing, which is why the prophet says: "Wonderful is Thy knowledge to me: it is mighty! I cannot comprehend him" (Psalm 138:6), and His destinies are unsearchable, which is why he says: "Thy truth is unto the clouds" (Psalm 35:6).

2. Therefore, if God is great, and powerful, and all-wise, then do not investigate how it will be. "The Lord receiveth the meek, but humbles sinners to the ground" (v. 6). Lest one of the fools say, "What do we care if He knows the stars exactly?" – the prophet also sets forth His care for people, which is manifested in this way; and he did not say, "The Lord helpeth the meek," but much more, "receiveth"; expressed himself as if about a loving father. What does it mean, "receives"? Soothing, supportive, leading. Do you see His perfect power in both cases, both in the exaltation of the humble and in the deposition of the proud? He not only humbles, but to the extreme, which means: "to the earth." "Begin to glorify the Lord, sing to our God on the harp" (v. 7). Another (Symmachus): Enumerate (καταλέξατε). Having spoken of His works, 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 cloths the heavens with clouds, who prepares rain for the earth, who grows grass and grain on the mountains for the service of men" (v. 8). Lest one of the senseless say, "What have I to do with heavenly things?" – the prophet immediately adds benefit to people, showing by this addition also that for which God covers the sky with clouds. For you, he says, in order to prepare rain for you; and for you, that he may bring forth grass. Look at the wisdom of the prophet: he speaks of the universal blessings which God has bestowed upon all, and thus stops the mouths of the foolish with special force. For if God is so generous to the unbelievers, that he gathers the clouds, and brings down the rain, and quickens the earth, how much more will he do good to you, who call yourselves his own people.

"To him who grows grass on the mountains." See how generous His providence is: not only on cultivated land, but also on the mountains, He offers His abundant meal, prepares food for the cattle that were created to serve people. Wherefore the prophet continues, "To him that giveth their food to the beasts, and to the young of the raven, that call upon him" (v. 9). Here he points to another kind of God's care, that God gives food not only to the cattle that serve man, but also to other dumb animals: "and to the chicks," he says, "the raven that calls upon Him." But if He cares so much for dumb animals, and those that are wild and do not serve men, then He cares much more for men, especially for those who glorify Him with hymns, whom He even called His own people and heritage. Further, since they were weak, had no weapons, and needed everything, so that they should not be troubled by this, see how he corrects such a defect. "Not the strength of the horse," he says, "He loves and does not love

He is pleased with the running of a man, the Lord is pleased with them that fear him, and trust in his mercy" (v. 10, 11). Another (unknown translator, see Orig. Exem.): in those who wait for his mercy (τοι̃ς αναμένασιν). If, he says, you have fear and perfect hope in Him, you will gain His favor; but having gained His favor, you will be mightier than all who have horses and weapons. Only one thing is needed: not to be discouraged and not to be confused, but to wait for His mercy, because this is the hope that we do not despair and do not lose heart, not immediately receiving what we expect. And well did he say, "To His mercy," because they had no boldness in their works. Although, he says, your deeds betray you, yet trust in His mercy, and you will be worthy of His care and help, which may we all be vouchsafed, by the grace and love of mankind of our Lord Jesus Christ, to Whom be glory and dominion, forever and ever. Amen.