DISCOURSE 2 spoken in Constantinople in the great Church, after another had spoken a word, in a small assembly, on the words: "Fear not when a man is rich" (Psalm 48:17), and on almsgiving. Great is the beneficence of exercise in the Divine Scriptures. - Human deeds are like a shadow. - What is the glory of a man and the glory of a house? - Wealth does not bring glory to a person, but ignominy and condemnation. Denunciation of luxury and vanity. - Wealth is a runaway slave. - Exhortation to avoid vanity and give generous alms.

THE DISCOURSE spoken during Great Week, about why this week (passion) is called great, and to the words: "Praise the Lord, O my soul" (Psalm 145:1), and about the prison guard mentioned in the Acts. An exhortation to increased spiritual vigilance during Holy Week. - Why is it called great and how do Christians and Christian kings commemorate it? - "Praise the Lord, O my soul." - How can our inward parts bless the Lord? - Why is it that in Psalm 145 only the soul is called to this? - The great power of hymns to God. - The Apostles did nothing for show, and believers were attracted to them not only by their miracles, but even before the miracles of their lives. - The great power of prayer combined with fasting and gratitude to God. - When is prayer combined with gratitude? - Exhortation - to pray with reverent attention. - How to maintain attention during prayer?

DISCOURSE ON PSALM 131

1 The Song of Degrees. Remember, O Lord, David and all his meekness: 1 Song of Degrees. Remember, O Lord, David and all his meekness: 2 As they swear to the Lord, they swear to the God of Jacob: 2 As he swore to the Lord, he promised to the God of Jacob, " 3 If I enter into the dwelling of my house, or ascend to the bed of my bed, 3 I will not enter into my dwelling, my house, I will not enter my bed, 4 If I give sleep to my eyes, and slumber to my house, and rest to my Scraniam: 4 I will not give sleep to my eyes, nor slumber to my eyelids, nor rest to my temples, 5 Till I find the place of the Lord, the dwelling place of the God of Jacob. 5 Until I find a place for the Lord, a dwelling place for the God of Jacob." 6 Behold, I have heard in the Euphrates, I have found myself in the fields of the oak forest: 6 Behold, we have heard that it is in the Euphrates, and we have found it in the fields of the oak forest. 7 Let us enter into his dwellings, let us worship in the place, where his nose stands. 7 Let us enter into his dwellings, let us worship the place where his feet stood. 8 Arise, O Lord, into thy rest, thou and the kivot of thy holiness. 8 Arise, O Lord, in the place of Thy rest, Thou and the Shrine of Thy Holiness. 9 Thy priestesses shall be clothed with righteousness, and thy priestesses shall rejoice. 9 Thy priests shall be clothed with righteousness, and Thy saints shall rejoice. 10 For David's sake, for thy servant's sake, turn not away the face of thy anointed. 10 For the sake of David thy servant, cast not away the face of thy anointed. 11 The Lord sweareth unto David the truth, and he shall not deny it: of the fruit of thy womb I will sit on thy throne. 11 The Lord swore to David by the truth, and will not deny it: "Of the fruit of thy womb I will sit on thy throne. 12 If thy sons keep my covenant and my testimonies, whom I will teach, and their sons shall sit on thy throne for ever. 12 If thy sons keep my covenant and these my testimonies which I teach them, their sons also shall sit on thy throne for ever." 13 As the Lord hath chosen Zion, it will also be in thy dwelling. 13 For the Lord hath chosen Zion, and desired it for his habitation, saying, " 14 This is my rest for ever, here I dwell as I will. 14 This is my rest for ever and ever: here I will dwell, for I have loved it. 15 Thou shalt catch him with good giving, and I will satisfy his poor with bread. 15 I will bless his food, I will feed his poor with bread, 16 His priests will clothe him with salvation, and his priests will rejoice in his joy. 16 I will clothe his priests with salvation, and his saints will rejoice with joy. 17 There I will raise up the horn of David, and I will prepare a candle for my anointed one. 17 There I will raise up the horn of David. I have prepared a lamp for My anointed. 18 I will clothe his enemies with frost, and on him my holiness shall flourish. 18 I will cover his enemies with shame, but my holiness shall flourish upon him."

In other places salvation is asked only for the sake of the memory of ancestors, but here it is also spoken of virtues, of that which is the source of all good things, of modesty, humility, meekness, for which Moses was especially distinguished. He was, says the Scriptures, "the meekest man of all men on earth" (Num. 12:3).

I affirm, and will not cease to assert, that he was meek, and even the meekest of all men, and, if you like, not by anything else, but by the very thing that is said against him, I will try to prove his meekness. At the same time, one could say what he said before God about his sister, about the prayer he offered up for the people, about all these apostolic sayings worthy of heaven, about the condescension with which he conversed with the people. One could say about this and enumerate many other things; but, if you will, leaving this aside, we will prove from the very words spoken above by our enemies that he was the meekest man, the very thing on the basis of which some call him heavy, cruel, and wrathful. How do we prove this? If we distinguish beforehand and define what meekness is and what cruelty is. To smite does not mean to be severe, and to spare does not mean to be meek; He is meek who is able to endure the insults inflicted on himself, and defends those who are unjustly offended, and rebels strongly against those who offend him; on the contrary, whoever is such is careless, sleepy, no better than a dead man, and not meek, not modest. Not to pay attention to those who are offended, not to sympathize with those who suffer unjustly, not to be angry with those who offend – this is not a virtue, but a vice, not meekness, but carelessness. Thus proves his meekness, that he was so ardent that he immediately rushed when he saw others offended, unable to restrain his indignation in defense of justice; and when he himself endured evil, he did not take revenge, did not attack, but always remained wise. If he had been cruel and angry, then, inflamed and inflamed so much for others, he would not have remained calm for himself, but then he would have given himself up to anger much more. You know that we are much more burdened by things that concern ourselves than others. And he, when others suffered evil, repelled the offense no less than the sufferers themselves; and the insults inflicted on himself, he endured with great patience, being high in both cases, expressing in the first his hatred of evil, and in the second, his longsuffering. And tell me, what should he do? To neglect the offense and evil inflicted on the people? But this would not be characteristic of the leader of the people, not magnanimous and not malicious, but inactive and careless. You do not condemn the physician who, by means of cutting off, stops the putrefaction that penetrates the whole body: why then do you call him a cruel man who has decided to put an end to a disease with a strong blow, much more dangerous than the putrefaction that spread throughout the whole people? This is characteristic of an unreasonable judge. The leader of so many people, the leader of a people so cruel, rude, and unrestrained, should have stopped at the very beginning and restrained evil at the door, so that it would not spread further. But, you say, did he cause the earth to swallow up Dathan and Abiram? What do you say? Was it necessary to ignore the trampling of the priesthood, the violation of the laws of God, the destruction of that which holds everything together, i.e. the priestly rank, to make the inaccessible to all, and through weakness for these people to allow all who wish to trample on the sacred fence and overthrow everything? But it would not be a matter of meekness, but of inhumanity and cruelty, to ignore the spread of such evil, and, having spared two hundred men, to destroy so many thousands. Likewise, tell me, when he commanded that his kinsmen should be killed, what ought he to do if God was angry, and wickedness increased, and there was no one who could deliver them from their wrath? Shall we allow the blow of heaven to descend upon all the tribes and consign the whole race to complete destruction, leaving unheeded along with the punishment even the sin that was made incurable, or by the punishment and killing of a few people to destroy sin, restrain anger and incline God to mercy with criminals? If you examine the deeds of the righteous man in this way, then from this you will especially see that he was very meek.

2. However, leaving it to the inquisitive to draw conclusions from what has been said, so that we may not make more of an extraneous subject than the nearest one, let us return to what has been proposed. What was proposed? "Remember, O Lord, David and all his meekness: as he swore to the Lord, he promised to the God of Jacob" (v. 1, 2). Having proposed to speak of David's meekness, and leaving his deeds in relation to Saul, to his brothers, to Jonathan, his long-suffering in relation to the soldier, who heaped upon him with innumerable rebukes, and other most numerous ones, the Psalmist turns his speech to the main matter, which showed especially great zeal. Why does he do this? For two reasons; first, because it is primarily pleasing to God: "On whom will I look," He says, "on him who is humble and contrite in spirit, and on him who trembles at My word" (Isaiah 66:2); secondly, because at that time it was especially necessary to restore the temple, build a city, restore the ancient social order; That is why he especially addresses his speech to this; that which is known and acknowledged by all, he leaves – David's meekness was known to all – and this, which is especially necessary for his purpose, he exposes it. Indeed, what did the Jews want to see then? Restoration of the temple and restoration of the ancient worship. And since David was especially famous for this work, then, as if as a reward for his diligence, the Psalmist asked God to build a temple, and said: "Remember, O Lord, David and all his meekness: as he swore to the Lord, he promised to the God of Jacob: 'I will not enter into my dwelling, my house, I will not enter my bed, I will not give sleep to my eyes, nor slumber to my eyelids, nor rest to my temples; until I find a place for the Lord, a dwelling place for the God of Jacob" (vv. 1-5). But how does this apply to you? Since I, he says, am his descendant, and since you, having accepted his diligence, promised to restore his family and kingdom, we now ask that these promises be fulfilled. David did not say, "Until I build it," because it was not lawful for him, but, "Until I find a place for the Lord, a dwelling place for the God of Jacob." Without mentioning the one who built it, the Psalmist points to the one who made the vow, so that you may know how great a good the right spirit is, and how God always assigns a reward for intention. For this reason he is especially mentioned, since he was a builder more than his son, because he made a vow, and this one received a commandment. And look at his diligence: not only, he says, I will not enter the house and go up on the bed, but I will not enjoy what is a natural need, I will not enjoy in peace, until I have found a place and dwelling place for the God of Jacob. In contrast to this, God reproached the Jews when He said: "You dwell in your houses adorned, while this house is desolate" (Haggai 1:4). "Until I find a place for the Lord, a dwelling place for the God of Jacob." Look again here at the diligence and solicitude of his soul. The king says, "Until I find a place for the Lord, a dwelling place for the God of Jacob," whereas he himself possessed all things. He wanted to build not simply, but on the most convenient and most decent place for a church, and he had to look for this place: he was so vigilantly careful! "Behold, we have heard that it is in the Euphrates, we have found it in the fields of the oak forest" (v. 6). Now he tells of what happened long ago, expressing that before the ark traveled for a long time, moving from place to place; wherefore he says: "Behold, we have heard that it is in the Euphrates," i.e. our fathers told us about it; we know by ear that even then, wandering everywhere in the fields and deserts, he was later placed in place; let it be the same now. The word "in the Euphrates" here means the tribe of Judah, in which the ark was placed after a long pilgrimage. "Let us enter into his dwellings, let us worship the place where his feet stood" (v. 7). You see what a sensual expression he uses because of the great insensibility of his listeners, when he mentions the dwellings of God, the feet, and the place where His feet stood. All this he said about the place of the ark, since terrible words proceeded from it, resolving perplexities about the affairs of the Jews and predicting the future. "Arise, O Lord, in the place of Thy rest, Thou and the Shrine of Thy Holiness" (v. 8). Another translator (unknown, see Orig. Exemek) says: Thy strength (ισχύος). Third (unknown, see Orig. Exem.): Thy realm (κράτους). Both are true, because holiness was given from there, and the writings kept there brought both holiness and power.

3. Well so he said. In fact, through the ark God manifested power not once, not twice, but many times, as, for example, when he was taken by the Ashotians, when he overthrew the idols, when he smote those who touched him, when he stopped the plague, upon his return, and by other works done there, God manifested his power. What does it mean, "Arise, O Lord, in the place of Thy rest"? Establish us wanderers in our place, he says, and the ark that is carried, and at least someday, at last, calm it. "Thy priests shall be clothed with righteousness, and Thy saints shall rejoice" (v. 9). Another (unknown, see Orig. Exem.): Let them put on (αμφιεσθήτωαν). The third (unknown, see Orig. Exem.): Let them be clothed (ενδυσάσθωσαν). This is much clearer, because he prays, not prophesies, and asks for the acquisition of virtue. "Truth" here he calls sacred rites, priesthood, and divine services. sacrifices, offerings, and at the same time a blameless way of life, which should be especially demanded of priests. "And Thy saints shall rejoice," i.e. when these things come to pass. Behold, he asks neither for the building of a city, nor for an abundance of the provisions of life, nor for any other well-being, but for the splendor of the temple, the resting of the ark, the perfection of the priests, the sacred rites, the divine services, the priesthood. Further, since those who asked for it were themselves guilty of many sins, he again resorted to the ancestor and said, "For the sake of David thy servant, cast not away the face of thy anointed" (v. 10). What does it mean, "for the sake of David thy servant"? Not only because of his virtue, he says, and not because he showed such zeal for the building of the temple, but also because you gave him such a promise. "For the sake of David thy servant, cast not away the face of thy anointed." Whom? The one who was then anointed ruled and stood at the head of the people. "The Lord swore to David by the truth, and will not deny it: 'Of the fruit of thy womb I will sit on thy throne' (v. 11). Having mentioned David, the virtue of this man, his zeal for the temple, having recounted the ancient events and expressed a request for the restoration of their former social order, he now offers the most important thing, namely, he speaks about God's promises. What? "Of the fruit of thy womb I will sit upon thy throne." But these promises were not given simply, but with a certain condition. What is this condition? Listen: "If," he continues, "thy sons shall keep my covenant and these my testimonies which I shall teach them, (then) their sons also shall sit on thy throne for ever" (v. 12). Having concluded such conditions, God handed them the handwriting, and they answered: "All that the Lord has said, we will do, and we will be obedient" (Exodus 24:7). Then, seeing that one side has violated the terms, he turns his speech to the point, borrowing words of consolation from everywhere: "For," he says, "the Lord hath chosen Zion, and desired it for his habitation: this is my rest for ever and ever: here I will dwell, for I have loved it" (v. 13, 14). That is, it was not man who chose this place, but God appointed it, condescending to their weakness. The meaning of his words is as follows: "The place which Thou hast taken, which Thou hast chosen, which Thou hast appointed, which Thou hast deemed convenient for Thyself, do not suffer it to be destroyed and to perish, for Thou hast said, 'Here I will dwell.' But He said it with conditions. What? "I will bless his food, I will feed his poor with bread" (v. 15). "I will satisfy with bread" he calls the abundance of vital provisions, fertility, and prays that everything will flow to them as if from springs. Indeed, such a way of life was led by the Jews in antiquity, not feeling natural needs, when only God was pleased with them; they had no lack of bread, no hunger, no plague, no premature death, or any other such thing that usually happens to people, but everything flowed to them as if from springs, because the hand of God corrected the weakness of human deeds. Thus he speaks here; Thou hast promised to bless his catching, that is, to give him an abundance of things necessary in great security. "I will bless his food, I will feed his poor with bread, I will clothe his priests with salvation, and his saints will rejoice with joy. There I will raise the horn of David. I have prepared a lamp for My anointed. I will cover his enemies with shame, but my holiness shall flourish upon him" (vv. 15-18). See what prosperity is in all respects: they will lack nothing necessary, the priests will be safe, the people will be happy, the king will be strong. "Lamp" here he calls either the king, or protection, or salvation, or light, and at the same time the greatest kind of well-being. What? That the enemies will hide and there will be no one who could harm these benefits. He did not say simply, "by destruction," but, "by shame," desiring that they should hide themselves alive, and depart, and by their sufferings bear witness to the strength and prosperity of this people. "My holiness shall blossom upon it." What does it mean: "on it"? On the people. Instead of "sacred," another translator (unknown, see Orig. Exem.) says: horn (κέρας). The third (unknown, see Orig. Exem.): its definition (αφόρισμα αυτου̃). The fourth (unknown, see Orig. Exem.): defined for him (αφωρισμένον). What do these words mean? It seems to me that it speaks of well-being, security, strength, kingdom.

That which I ordained for him in the beginning, he says, will prosper by multiplying, not fading or diminishing; but all this will be in this case, if the above condition is preserved. What? "Though thy sons keep my covenant." God's promises alone do not bring us good if we do not fulfill what follows on our part, and having them in mind, we should not be faint-hearted and give ourselves over to carelessness. Many of the good things that God has promised, He does not give, if those who have received the promises turn out to be unworthy; nor does he carry out the punishments with which he threatened, when those who have angered him are afterwards corrected and reject his wrath. Therefore, knowing this, let us not be careless because of the promises, so that we do not fall, nor despair because of threats, but reform ourselves. In this way we can attain future blessings, through the grace and love of mankind of our Lord Jesus Christ, to whom be glory and dominion forever and ever. Amen.

DISCOURSE ON PSALM 132

1 The Song of Degrees. Behold, what is good, or what is beautiful, but if the brethren live together? 1 Song of Degrees. This is what is good and what is pleasant - to live together as brothers! 2 As the myrrh on the head, descending on the bride, the bradu of Aaron, descending on the rounds of his garments: 2 It is like the ointment on the head, flowing down on Aaron's beard, on the hem of his garment, 3 As the dew of Aermon descending upon the mountains of Zion: for there the Lord hath commanded blessing and life unto the ages. 3 Like the dew of Hermon, which descendeth upon the mountains of Zion. For there the Lord commanded blessing and life for ever.

Other (unknown, see Orig. Exem.): what is good, what is good (αγαθὸν και)

1. Many objects are good, but do not have pleasantness; others are pleasurable, but not good; both can be very difficult to unite. But in what the prophet speaks, both pleasantness and kindness are combined. Such is primarily love; along with usefulness, it contains both convenience and pleasantness. It is here that he glorifies her. He speaks not simply of living and not of being in the same house, but of living "together," that is, with harmony and love, because from this comes unanimity. Having said that it is "what is good and what is pleasant," he then explains his words with examples and gives material comparisons that can present the subject to the listener in the clearest form. What are the comparisons? See: "It is like the ointment on the head, flowing down on Aaron's beard, dripping down on the hems of his garment" (v. 2). Aaron, being a high priest, was anointed with myrrh, which flowed from all sides, and because of this anointing he was very desirable, pleasant, and amiable to those who looked upon him. As he, says the prophet, being anointed with myrrh, shone in appearance, was bright in countenance, full of great fragrance, and gave pleasure to the eyes that looked upon him, so is this also beautiful; and just as that sight was not only good, but also pleasing to the eye, so it gives pleasure to the soul. "Like the dew of Hermon, descending on the mountains of Zion. For there the Lord has commanded blessing and life for ever" (v. 3). He also cites another comparison, which contains great pleasure and gives pleasure to the viewer. It was not in vain that he said this. Since before the captivity the ten tribes of Israel and the two tribes lived separately, from which there were many iniquities, disturbances, strife and wars between them, he convinces that this should not happen, and advises that the people should no longer be divided, but live together, united, under the rule of one ruler and king, so that love may pass from beginning to end, as dew descends on everything. He compares love to the world and dew, wishing to show by means of the first its incense, and by means of the second – the calmness and pleasantness of the appearance. "For there the Lord hath commanded blessing and life for ever." Where is "there"? In such a life, in such harmony, in such unanimity, in such cohabitation. Indeed, this is a blessing, and the opposite is a curse. That is why someone, glorifying this, says: "Oneness of mind among brothers, and love among neighbors, and wife and husband living in harmony with each other" (Sir. 25:2). The other, secretly expressing the power of unity, says: "If two lie, it is warm for them, and a thread twisted three times will not be quickly broken" (Ecclesiastes 4:11,12); here you show both pleasure and strength, suggesting that you will have great pleasure during rest, and great strength during activity. And again: "An embittered brother is more impregnable than a strong city" (Proverbs 18:20). And Christ says: "Where two or three are gathered together in My name, there I am in the midst of them" (Matthew 18:20). And nature itself demands it. That is why in the beginning God, having created man, said: "It is not good for the man to be alone" (Gen. 2:18), and having created a living being, i.e. a woman, by the necessity of communion He united her with her husband, wishing to bring us closer to each other in innumerable ways. "And life forever". Well the prophet added this; where there is love, there is great security, great favor of God. She is the mother of all blessings, she is the root and source of them, she is the cessation of wars, the destruction of strife. Expressing this, he added: "and life for ever." Indeed, just as discord and strife cause death and premature death, so love and harmony produce peace and unanimity, and where there is peace and unanimity, there everything in life is safe and quite secure. But why talk about the present? Love brings us heaven and unspeakable blessings; She is the queen of virtues. Knowing this, let us zealously nourish it within ourselves, so that we may receive both present and future blessings, which may we all be vouchsafed, through the grace and love of mankind of our Lord Jesus Christ, with Whom be glory to the Father, with the Holy Spirit, forever and ever. Amen.

DISCOURSE ON PSALM 133