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

1 The Song of Degrees. Behold, now bless the Lord, all ye servants of the Lord, who stand in the temple of the Lord, in the courts of the house of our God. 1 Song of Degrees. Now bless the Lord, all you servants of the Lord, who stand in the temple of the Lord, in the courts of the house of our God. 2 In the night lift up your hands to holiness, and bless the Lord. 2 At night lift up your hands to the holy things, and bless the Lord. 3 The Lord will bless thee from Zion, Who made the heavens and the earth. 3 The Lord will bless you from Zion, who made the heavens and the earth.

1. Here the prophet concludes the Songs of Degrees, giving his speech a beautiful conclusion – a doxology and a blessing. He wants the servants of the Lord to be like this not only in religion, but also in their way of life. Wherefore he adds, "Standing in the temple of the Lord, in the courts of the house of our God." The unclean and defiled are not even allowed to enter the sacred fence. Therefore, whoever is worthy to enter is worthy to bless. The house of God is like heaven; just as no opposing power is allowed to enter there, so also into the house of God.

Imagine, O man, what dignity you have received, and since you yourself have become a temple (of God), what purity you must observe. How can you keep clean? If you begin to reject every vicious thought, if you make the realm of your thoughts inaccessible to the devil's suggestions, if you constantly adorn your soul as an impregnable sanctuary. If in the temple of the Jews not every place was accessible to all, but there were many different divisions, one of which was reserved for proselytes, another for Jews by birth, another for priests, another for one high priest, and moreover not even for him always, but only once a year, then imagine what holiness you need to have, who have received signs of much greater importance, than what the Holy of Holies had then! It is not the cherubim, but the Lord of the cherubim himself who dwells in you, not the stamina, the manna, the stone tablets, and the rod of Aaron that you receive, but the body and blood of the Lord, the Spirit instead of writing, grace that surpasses human understanding, and an ineffable gift. And the more you are vouchsafed signs and terrible mysteries, the greater is your holiness, and the more you will be punished if you transgress what is commanded to you. "At night lift up your hands to the holy things, and bless the Lord" (v. 2). Another (unknown, see Orig. Exem.): holy (αγίως). The third (unknown, see Orig. Exem.): sacred (ηγιασμένως). "And bless the Lord." Why did he say, "At night"? Wishing to teach us not to spend the whole night sleeping, and to show that then prayers are purer when the mind is lighter and there are fewer worries. If you have to go to the sanctuary at night, then imagine whether he can receive forgiveness who does not pray at home at this time. The prophet lifts you out of bed and leads you to the temple, commanding you to spend the night there; but you, even when you stay at home, do not do this. It is well said: holy; This instills in us that one should pray without vicious thoughts, without remembrance, without covetousness, without any other similar sin that destroys the soul. "And bless the Lord." A perfect blessing happens especially when life agrees with the words, when you glorify God Who created you by your works, according to the words of the Gospel: "Let your light shine before men, that they may see your good works, and glorify your Father which is in heaven" (Matthew 5:16). "The Lord will bless you from Zion, who made the heavens and the earth" (v. 3). That is, if you do this, then you yourself will receive a blessing from God – if you spend your nights like this, if you pray holy, if you are worthy to stand in the house of the Lord, if you make yourself a useful temple. Thus, having given the instruction that was necessary, the prophet concludes his speech with a prayer. It is characteristic of an excellent teacher both to correct the listener with advice and to strengthen him with prayers. What does he want to express by the word, "from Zion"? This name was desired by the Jews; all the sacred rites were performed there. Therefore, he prays that they will again receive the same social order, perform the same sacred rites and receive such a blessing. Then, raising them to higher concepts, and teaching that God is everywhere, and that He commanded the temple to be built because of their weakness, and that He should be called upon everywhere, He adds: "He who created the heavens and the earth."

The Jews then called upon God in their temple, but we called upon God in every place, in every country, and at home, and in the marketplace, and in the wilderness, and on a ship, and in an inn, and wherever we were. The place does not hinder prayer in the least, as long as the mood of the soul corresponds to prayer. Having thus arranged ourselves, let us call upon God everywhere, and He will come to us and help us, make all that is difficult for us easy and comfortable, and vouchsafe us future blessings, which may we all be vouchsafed to receive, through the grace and love of mankind of our Lord Jesus Christ, to whom be glory and dominion now and ever, and unto the ages of ages. Amen.

DISCOURSE ON PSALM 134

1 Alleluia. Praise the name of the Lord, praise the servant of the Lord, 1 Alleluia. Praise the name of the Lord, praise ye servants of the Lord; 2 standing in the temple of the Lord, in the courts of the house of our God. 2 Standing in the temple of the Lord, in the courts of the house of our God! 3 Praise the Lord, for the Lord is good: sing to his name, for it is good; 3 Praise the Lord, for the Lord is good; sing to his name, for it is good. 4 For the LORD hath chosen Jacob unto himself, Israel for his inheritance; 4 For the Lord hath chosen Jacob unto himself, Israel for his inheritance. 5 For I know that the Lord is great, and our Lord is over all gods: 5 For I have known that the Lord is great, and our Lord is above all gods. 6 Whatever the Lord wills, do in heaven and on earth, in the seas, and in all the deeps. 6 All that the Lord willed, he did in heaven and on earth, in the seas and in all the deeps. 7 And when thou hast raised up clouds from the last of the earth, thou shalt make lightnings into rain, and thou shalt bring forth winds from thy treasures. 7 He raises up clouds from the ends of the earth, and in the rain he creates lightning. He brings forth the winds out of His treasuries. 8 And thou shalt smite the firstborn of Egypt, from man to beast; 8 He smote the firstborn of Egypt, from man to beast; 9 Send signs and wonders in the midst of you, O Egypt, against Pharaoh and all his servants. 9 And he hath sent down signs and wonders among thee, O Egypt, upon Pharaoh, and upon all his servants. 10 Who smote many tongues, and smote kings with hooks; 10 He smote many nations, and smote mighty kings; 11 Zion king of the Amorites, and Og king of Bashan, and all the kingdoms of Canaan: 11 Sihon king of the Amorites, and Og king of Bassan, and all the kingdoms of Canaan. 12 And thou shalt give their land their inheritance, the inheritance of Israel to their people. 12 And he gave their land for an inheritance, for an inheritance to Israel his people. 13 O Lord, thy name shall endure for ever, and thy remembrance for generations and generations: 13 Lord! Thy name endures for ever, and the remembrance of Thee for generations and generations. 14 For the Lord shall judge his people, and shall pray for his servants. 14 For the Lord will judge his people, and will have compassion on his servants. 15 The tongue of idols is silver and gold, the work of the hands of men: 15 The idols of the Gentiles are silver and gold, the works of the hands of men; 16 The mouth shall speak, and shall not cry out, The eyes shall see, and shall not see. 16 The mouth hath and will not speak, the eyes have and will not see. 17 Their ears are empty, and they will not hear: for there is a spirit in their mouths. 17 The ears have and will not hear, and there is no breath in their mouths. 18 Let them be like unto them that do, and all that trust in them. 18 Like unto them be those who make them, and all who trust in them. 19 To the house of Israel, bless the Lord: house of Aaron, bless the Lord, house of Levi, bless the Lord: 19 House of Israel, bless the Lord! House of Aaron, bless the Lord! House of Levi, bless the Lord! 20 Ye that fear the Lord, bless the Lord. 20 You who fear the Lord, bless the Lord! 21 Blessed be the Lord of Zion, who dwelleth in Jerusalem. 21 Blessed be the Lord of Zion, who dwelleth in Jerusalem.

1. Again the prophet calls his hearers to a sacrifice consisting in praise; it is a sacrifice to God and an offering. Wherefore in another place he says, "I will praise the name of my God with song, I will magnify him with praise. And (this) will be pleasing to God more than a young calf with growing horns and hoofs" (Psalm 68:31, 32). He constantly mentions the temple and the courts, tying them to this place and not allowing them to retreat. For this reason also in the beginning God commanded that a temple should be erected, in order to destroy among them all impiety and idolatry, when they were to gather all together in one place, and not to wander everywhere arbitrarily and freely, and in groves and springs, on hills and mountains, to find reasons for wickedness, offering sacrifices there and making drink offerings on the high places. For this reason the law condemned to death the one who offered sacrifice outside the temple: "If he does not bring the meeting to the entrance of the tabernacle, or if anyone kills outside the camp, the blood shall be imputed to him" (Lev. 17:4). Therefore, the prophet everywhere gathers them to this place, so that they, listening, will be brought to their senses and refrain from error. He commands them to sing, to sing psalms, and to praise, because praise to God was for them also a stimulus to piety, containing narratives of ancient events in Egypt, in the wilderness, in the promised land, under the law, on Mount Sinai, in times of war; one and the same occupation was at the same time both the glorification of God and the admonition for the singers, which ordered their lives and led them to the right doctrine. "Praise the Lord, for the Lord is good." Another translator (unknown, see Orig. Exemek) says: because He is merciful (χρησός). What is especially desirable for his listeners, he often points out – love for humanity, forbearance, and God's mercy.