Hebrew inscription miktam - “Golden Poem”, Slavic - "pandemonium" indicate the value of the content of the psalm. All peoples of the ancient and new world had and still have customs to perpetuate the memory of important events and persons by establishing various buildings in their honor. "Pillar writing" indicates that the content of the psalm, due to its value and importance, deserves to be written on a pillar for general knowledge and for storage in the memory of posterity. From Russian the language "song" indicates the vocal performance of the psalm. Both according to the inscription and according to the testimony of the book. The Acts () psalm belongs to David. Regarding the time of writing the psalm, you can find indications in its contents. In Ps.15_2 v. God does not require David to be “good.” Under last expression One can understand the sacrifices that constituted the most important and obligatory part of the Old Testament cult. When God did not require sacrifices from David, we find an indication in Ps. 15-3 v. By “saints” here we mean the Jews, as God’s chosen people, having received great promises from God and called to great service. David in this psalm distinguishes himself from the Jews who lived on “His” land, that is, assigned to him by God, Palestine: that means , at the indicated time he is outside the Jews, not in Palestine, but outside of it. In Ps. 15-4, David depicts the wickedness of the people around him, but in this wickedness, in serving false gods, he does not take any part in all this. being outside his people, unable to make sacrifices to God, surrounded by pagans, David’s position was the same under Saul, when he was forced to flee from his persecution to Ziklag, to the Philistine king Achish ().
Save me, Lord! I call upon You and long for the saints in Your land (1-3). I will not take part in serving idols, since my destiny is You (4-6). I bless You, who always taught and strengthened me (7-8). I am sure that You will not leave me in hell, will not allow me to decay, but will send me bliss (9-11).
Due to the lack of clarity and completeness in the development of thoughts and the brevity of expression of the latter, this psalm is considered one of the most difficult to interpret.
. Protect me, O God, for I trust in You.
The message of this verse, repeated in most of David's psalms, testifies to the extraordinary strength and depth of his faith and devotion to God. David placed all his hope, “all the hope” of life only in God, and only from Him did he expect help, both always and especially in this case, when he was outside his people, among the pagans, alien to him by blood and faith,
. I said to the Lord: You are my Lord; You don't need my blessings.
By “benefits”, as we mentioned, we can mean sacrifices. The purpose of the latter was to arouse in man the consciousness of his sinfulness before God and thereby the thirst for reconciliation with Him; That is why they constituted the most important and essential part of the Old Testament cult. All Jews were required to make sacrifices, and evasion from them was a crime before God and was punishable by law. God does not require “good” sacrifices from David, that is, sacrifices, does not charge him with the crime of not making the latter, and this is because He demanded that he serve himself with his whole being - thoughts and deeds. This abolition of observance of the generally binding Law of Moses in relation to David contained a pre-indication that the Law of Moses is not something eternal and unchangeable, but that it is only a temporary means that educates the Jews in a certain direction, and that it can be replaced by a higher form of pleasing God.
. To the saints who are on earth and to the wondrous ones Yours - all my desire is for them.
“Holy” here refers to the Jewish people, as God’s chosen one, under His special protection and guidance and called to be a holy people.
The land is Palestine, “Thy wondrous” are either the elders of the people, or the priests. “Wonderful” here has the same meaning - famous, famous, which is what the priests were, as servants of the Lord, enjoying honor and respect among the people. For his native land, his native people, the true shepherds, “all the desire” of David, all his attraction from a foreign country.
. Let the sorrows of those who flow to to god to someone else's I will not pour out their bloody drink offerings, nor will I remember their names with my lips.
. The Lord is part of my inheritance and my cup. You hold my lot.
Since Jehovah is the only true God, then those who worship Him deserve mercy, and let “sorrows” and hardships go to those who believe and flow to foreign gods.
By these flowing to foreign gods, David here means mainly the pagans around him, whose gods were “foreign”, not true. David refuses to take part in their "bloody libations Yah" and will never pronounce "their names", since we "inherit" him, his destiny is God alone. From this contrast of his "inheritance", i.e. God, with the "names of the" pagans, we can conclude that they wanted David to attract the pagans around him to honor their gods and to bloody sacrifices (“bloody libations”) in honor of them. And so it really was. Achish, with whom David lived, highly appreciating the latter’s military talents, really wanted to win him over to his side, force him to renounce both his people and his faith in Jehovah, the God of the Jews.
. Between mine we walked along beautiful places, and my inheritance is pleasant to me.
“My borders,” that is, the borders, the limits of my possessions, fields, passed through beautiful places, and such a section of possessions was pleasant to David. David earlier called God such a destiny. He devotes himself entirely to His service; outside of the latter, he considers it impossible to exist. “The pleasantness of the lot” here is the same as the height of the object of affection, its extraordinary strength and greatness.
. I will bless the Lord, who gave me understanding; even at night my insides teach me.
Probably David, during his stay among the Philistines, had a revelation from God, which is not reported in the historical books, and by this revelation he was “admonished” what to do. – “The inside teaches me”- I, says David, “even at night”, for a long time studied and reflected on this revelation.
. I have always seen the Lord before me, for He is at my right hand; I will not hesitate.
David recalls the story of his life, in which he sees constant help from God ( “saw...at the right hand”), who protected him from all misfortunes and falls, which is why he is confident that even now, among the pagans, he will be saved and will not perish ( "I will not hesitate").
. Therefore my heart rejoiced and my tongue was glad; even my flesh will rest in hope,
. for You will not leave my soul in hell, and You will not allow Your holy one to see corruption,
The consciousness of God’s constant protection over himself was the source of his deep, inner joy, which was also revealed externally ( “My tongue rejoiced”) in composing songs of gratitude and prayer to God. This same constant protection of God to David in his past gave him confidence that even now, among the Philistines, he would not perish physically ( “My flesh rests in hope”- in firm hope); even more, that his body will not see corruption at all, and his soul will not remain in hell, out of communication with God, at a distance from Him.
Apparently, this confidence of David was not justified; he, like all people, died, his body decayed, as the book testifies to this. , and the soul descended to hell (Sheol), where the souls of all the dead descended; that's why the book Acts refers the said words to Christ, whose body was resurrected and did not see corruption and whose spirit did not remain in hell after descending there. Indeed, the said words of David found full fulfillment in Christ, but for him they did not remain a simple sound, they could not be erroneous, since they were inspired by God and related to his personality, as the context of the speech clearly indicates. The justification of these words of David on the personality of the latter has already partially been, but the full one belongs to the time of the distant future. Christ has risen from the body. He, as a descendant of David, had part of the latter's physical nature; along with the resurrection of the body of Christ, part of the physical nature of His ancestor was resurrected in it. David's faith in his incorruptibility in the body thus found its partial fulfillment, but its full fulfillment will be in the future, evidence of which is the very fact of the resurrection of Christ, which serves as a sign that in the future the bodies of people will be resurrected, which will happen before time Last Judgment. David's belief in the incorruptibility of the body is unusual in that in his time the teaching on this issue was not revealed to the Jewish people. David’s faith in his “not being left in hell” has already found complete justification: during the descent of Christ into hell, the souls of all the Old Testament righteous people (), and with them David, were brought out of hell.
. You will show me the path of life: fullness of joy before Your face, bliss at Your right hand forever.
This verse represents the conclusion of the entire content of the psalm. Since You, Lord, are my property, then from You I learn the true paths of life: only before You ( "before Your face"), near You I experience joy, and a true, unalienable reward, eternal ( "bliss... forever") is given only by You.
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Interpretation of Psalm 15
In Hebrew there is an inscription that could be translated as "golden poem"; this drew attention to the importance of the content of the psalm, in which David sings of the joy of communication with God.
Some believe that Psalm 15 was written when David, forced to hide from Saul, found himself in the service of the Philistine king Achish (1 Sam. 27:28). Confirmation of this can be found in the text of the psalm.
A. The Lord is part of my inheritance (15:1-8)
Ps. 15:1. This verse expresses a thought often repeated in the psalms of David - about his trust in the Lord; Ps. 15 begins with it and essentially ends with it (verse 11).
Ps. 15:2. Verse 2 is not rendered equally in different translations; in the Russian Synodal and one of English texts it sounds, if not identical, then close in thought. The most important thing in this verse is the testimony of David's faith: You are my Lord!
Ps. 15:3-4. These verses confirm the idea expressed above - about David's trust in the Lord. Forced to be in a foreign land, he strives for his people (who, turning to Jehovah, calls “the saints on the land given to them by God, His wondrous ones”).
In verse 4, the psalmist expresses his opposition to the pagan Philistines who worship a foreign god. He will not take part in their “bloody libations,” that is, in sacrifices to their idols, and he will not pray to them (“remember their names”). (From 1 Samuel it is clear that the Philistine king Achish, who was very favorable to David, really wanted to have him among his military leaders. But this required that David forever break with his people, and, therefore, with his God.)
Ps. 15:5. In verse 5, David precisely declares that he will never do this, for his “inheritance,” i.e. his only destiny is the Lord, the true God, who holds his lot, in other words, determines his destiny.
Ps. 15:6. Speaking about the “pleasantness” for him of such an incomparable “inheritance” as the Lord, the psalmist resorts to metaphor.
Ps. 15:7. Perhaps, during his stay in Ziklag (on Philistine territory), David had some kind of revelation from above (which “made him understand”). Even at night he thought about it and delved into it with his whole being (my insides teach me).
Ps. 15:8. From the experience of his entire previous life, the psalmist knows that the Lord is always with him, as if right hand from him. And therefore I am sure that even now, when he, cut off from his people, lives among the pagans, his Defender will not allow him to “shake,” that is, he will save him from great trouble, will not allow his death. This will not waver obviously refers to David’s confidence that he will spiritually “stand” in the Lord.
B. You will not leave my soul in hell (15:9-11)
Ps. 15:9-11. And from this, from the consciousness that nothing threatens his soul and “flesh” at the present time, David’s heart rejoiced and, behold, prompts him to compose psalms to the Creator (my tongue rejoiced; verse 9). He is confident that the Lord will show him the path of life, and in His presence he, David, will have joy in all its fullness (verse 11).
Ps. 15:8-11 was quoted by the Apostle Peter on the day of Pentecost (Acts 2:25-28), the Apostle Paul quotes the second part of verse 10 (and then develops this idea; Acts 13:35-37). However, both quoted Psalm 15 in relation to the resurrection of Jesus Christ. Thus, the psalmist's words in these verses are undoubtedly transformative; they go beyond what pertained to him personally and were historically realized in Jesus Christ.
In verse 10, David refers to himself as one of the “saints” (compare verse 3); he expresses confidence that his soul will not end up in hell, where it will be deprived of communication with the Lord, that his flesh will not undergo “corruption.” But if David was delivered from the grave (corruption) for that time (!), then Jesus Christ, to whom these words also applied, “saw no corruption,” because he was resurrected on the third day.
Since at one time David died and, therefore, “saw” corruption (this fact is repeatedly emphasized in the book of the Acts of the Apostles - Acts 2:29; 13:36), and his soul descended into the underworld, then the entire prophecy expressed by him in this psalm, refers to the Lord. However, it also applied to the psalmist, and God did not put it into his mouth by mistake. Partially, as already mentioned, it was fulfilled during the life of David: the Lord is on for many years He still preserved his life and did not deprive him of communication with Himself.
When, centuries later, Christ resurrected, resurrected physically, then in some sense the physical nature of His ancestor, King David, was also resurrected in Him. Next. One can hardly doubt that when Christ descended into the underworld to bring out the souls of the Old Testament righteous, He “did not leave the soul of David in hell.”
Based on verse 10, Psalm 15 is considered one of the messianic psalms.
PSALM 15
Some of this psalm is about David, but most of it is about Christ. It begins with an expression of such devotion as only Christ can have, and ends with such confidence in the resurrection (so timely as to prevent corruption) which also can only be attributed to Christ, but not to David. The apostles Paul and Peter were of the same opinion (Acts 2:24; 13:36), for David died, was buried and saw corruption.
(I.) David speaks of himself as a member of the body of Christ, and puts it in the language of all good Christians who profess their faith in God (v. 1), their submission to Him (v. 2), their affections for the people of God (v. 3). , their commitment to the true worship of God (v. 4), their complete satisfaction in the Lord and participation in Him (v. 5-7).
(II) He speaks of himself as a type of Christ and in the language of Christ himself, to whom expressively and in in full the rest of the psalm is devoted (Acts 2:25, etc.). David says about Him (and not about himself): “I always saw the Lord before me...” And he speaks this as a prophet (Acts 2:30,31). He says
(1) the special presence of God next to the Redeemer in all His ministries and sufferings (v. 8);
(2.) The Redeemer's vision of his own resurrection and the subsequent glory that would carry him joyfully through his ministry (v. 9-11).
Song of David.
Verses 1-7
This psalm is called a song (some translate the word “Michtam” as “golden psalm”), that is, a very precious thing that should be valued above gold, refined gold, because it clearly speaks of Christ - the true wealth buried in the field Old Testament, and His resurrection.
I. Here David asks for God's protection, which he joyfully believes (v. 1): “Keep me, O God, from death, especially from sins, which I am constantly disposed to do; for in You, and in You alone, do I trust.” He who by faith commits himself to divine protection and subjects himself to divine guidance has reason to hope to benefit from both. These words can also be attributed to Christ, who prayed: “Father! deliver Me from this hour!” - and believed that God would deliver Him.
II. He acknowledges his solemn consecration to Him as God (v. 2): “I said to the Lord, Thou art my Lord, and therefore I trust in Thee.” Please note
(1.) That it is in the interest of each one of us to acknowledge God as our Lord, to submit to Him, and then to trust in Him. The word “Adonai” means “my support,” the strength of my heart.
(2) It must be done with all the heart: “O my soul, thou hast said unto the Lord...”7 It is the heart that must decide to enter into a covenant with God; our whole being must be involved in this work.
(3) He who claims that the Lord is his God must often remind himself of what he has done. “Have you said to your Lord: “You are my Lord”? Say it again, stick to it, abide in it and never renounce it. Did you say these words? Take comfort in them and live according to them. He is your Lord; worship Him and let your eye always be directed towards Him.”
III. He devotes himself to the glory of God in the service of the saints (v. 2, 3): "My goods are not necessary to You, but to the saints." Please note:
(1.) He who has received God as his Lord must, like Him, be pious and do good; we must not hope to be happy without godliness.
(2) Whatever good is in us, whatever we have done, we must humbly admit that God does not need it, so that we do not imagine that we thereby have some merit. The Lord has no need of our services, receives no benefit from them, and they can add nothing to His infinite perfection and bliss. The wisest, best and most useful person cannot be useful to God (Job 22:2; 35:7). The Lord is infinitely superior to us and happy without us, and all the good we do comes from Him, so we are indebted to Him, not He is indebted to us. David acknowledges this and says: “...what we have received from Your hand we have given You” (1 Chron. 29:14).
(3) If God belongs to us, then for His sake we must do good for those who belong to Him - His saints - here on earth; for what is done for them He pleases to perceive as done for Him, appointing them as His recipients. Please note
That there are saints on earth; and we must all be saints while on earth, or else we can never become saints in heaven. He who is renewed by the grace of God and dedicated to the glory of God is a saint on earth.
The saints on earth are excellent, majestic, powerful, but at the same time, some of them are so poor that they need David's mercy. God makes them beautiful by the grace He gives them. “The righteous is superior to his neighbor,”8 and therefore God perceives him as superior. In His sight the righteous are precious and honored; they are His gems, His treasure. Their God is their glory, a beautiful diadem for them.
Everyone who accepts the Lord as their God enjoys fellowship with His saints, for they are wonderful people, bear His image, and He loves them. David, despite the fact that he was a king, said: “I am a fellow member of all who fear You...” (Ps. 119:63), even the most wretched, which meant that he enjoyed their company.
It is not enough for us to enjoy the company of saints, but if possible, we should do good to them. We must be willing to show them mercy, meet their needs, and love them. The same can be said about Christ. The salvation He purchased for us was not God's gain, for our destruction would not have been His loss, but His mercy and gain extend to us, the people in whom He delights (Prov. 8:31). “For them,” He says, “I consecrate Myself” (John 17:19). Christ rejoices even in the saints on earth, despite their weaknesses and many shortcomings, which is good example for us.
IV. He condemns the worship of foreign gods and all association with idolaters (v. 4). Here
(1) He speaks of the fate of idolaters, who hasten to other gods, are mad with their idols, and rush to them so passionately, as if they were afraid that they might escape from them: “The sorrows of those are multiplied ... and through the judgments which they bring upon themselves from the true God whom they have forsaken, and through the disappointments they will face by worshiping false gods.” He who multiplies gods multiplies sorrows for himself, for, thinking that having one God is too little, he will see that two are too many; at the same time, even a few hundred is not enough for him.
(2.) He declares his resolution to have no fellowship with them or with their unfruitful works of darkness: “I will not pour out their bloody drink offerings... not only because the gods to whom they offer sacrifices are false, but also because their barbaric victims.” Since blood brought atonement, drinking blood at God's altar was strictly forbidden, and wine was used as a drinking offering. But the devil commanded his fans, in order to teach them cruelty, to drink the blood of victims. “I have nothing in common,” says David, “with these bloody deities; Moreover, my lips will never pronounce their name with joy or respect.” We must hate idols and idolatry with the same complete hatred. Some believe that this passage also speaks of Christ and His task, demonstrating the nature of His sacrifice (it was not the blood of oxen and goats offered according to the law; this was never spoken of, and He never mentioned such a sacrifice; it was His own Blood), as well as the many sorrows of the unbelieving Jews, who hastened to another king, Caesar, and are now still flowing to another Messiah, whom they wait in vain.
V. He solemnly repeats that he has chosen God for his inheritance and happiness (v. 5), is comforted by this choice (v. 6), and gives God the glory for it (v. 7). His language testifies to his dedicated and pious soul in its various manifestations.
1. Choosing God as your inheritance and blessedness. “The majority of humanity accepts this world as their main good and considers worldly pleasures to be their main happiness. But I say: “The Lord is the portion of my inheritance and my cup; this is the part that I have chosen, the cup that I will gladly accept, no matter how miserable my position in this world may be. Let me have the love and favor of God, have access to Him; let me have the consolation of communicating with God and the satisfaction of possessing His graces and consolations; let me have a portion in His promises; and, thanks to this promise, the right to eternal life and happiness in the future state - this will be enough for me, I do not desire more, I do not strive to have more to complete my happiness. To act rightly and wisely towards ourselves, we must accept God in Christ
(1) part of our inheritance in another world. Heaven is an inheritance. The God who dwells there is the inheritance of the saints, whose eternal happiness lies in the enjoyment of Him. And we must accept this for our inheritance, our home, our peace, our future good, and look upon this world as a foreign country through which the road we travel passes.
(2) His cup in this world, which nourishes us, strengthens us and keeps us from weakness. He who does not have God and does not consider His consolations the most life-giving means, must become acquainted with them and use them as a sufficient counterbalance for all the sorrows of the present time, and also for sweetening the bitterest cup of suffering.
2. Trust in God that He will preserve his fate: “You hold my lot. You, who gave Yourself to me by promise, will mercifully bring about the good things that You have promised. You will never leave me alone to deprive me of this happiness and you will never allow enemies to rob me. Nothing will snatch me from Your hands, nothing will separate me from Your love and the undoubted mercies of David.” The saints and their blessedness are held by the power of God.
3. Joy in the possession and contemplation of this lot (v. 6): “My lands have passed through fair places.” He who has God as his part has the right to speak these words, for their part is worthy - a pleasant inheritance. What could be better? What more could they ask for? “Return, my soul, to your rest and look no more.” Please note: although gracious souls desire to have more than God, they never desire to have more than God. Being satisfied with His favor, they do not envy worldly fun, sensual pleasures and pleasures, but are happy with what they have, and do not doubt that they can be absolutely happy in what they hope for. Those whose lot is cast, like David’s lot, into the land of light, into the valley of visions, where God is known and He is worshiped, thanks to this they have reason to say: “My lands have passed through beautiful places”; especially those who have not only the means, but also the goal - not only the land of Emmanuel, but also His love.
4. Thanks be to God for this fate and for the grace that made this wise and happy choice (v. 7): “I will bless the Lord, who advised me, for advising me to accept Him as my portion and blessedness.” We are so ignorant and stupid that if we were left to ourselves, our hearts would follow our eyes, we would choose errors and let favors lie unclaimed. Therefore, in order to accept God as our part and prefer spiritual and eternal beatitudes to sensory and temporary ones, we must gratefully acknowledge the power and goodness of divine grace to guide us and enable us to make this choice. And if we take pleasure in having it, then may God receive the praise.
5. Proper Use this fate. God gave him counsel through the Word and the Spirit. His bowels (his own thoughts) also instruct him at night, when he rests in silence and solitude from this world, when his conscience (which is called the bowels (Jer. 17:10), not only reflects with consolation on the choice he has made, but and instructs or exhorts him to fulfill the duties arising from this choice, questions, answers, revives and encourages him to live as a man who has God for his part - to live by faith for Him and in Him who has God for his part and desires. to be faithful to Him, he must let go of his conscience so that it deals with him faithfully and directly in the same way.
All this can be attributed to Christ, who made the Lord his part and was pleased with this lot; who exalted the glory of His Father to the highest point; who considered it His food and drink to seek and do His will, and His delight to fulfill His purpose and conform to the Father's purpose, to depend on Him, to hold His lot and carry it through all His ministry. We can apply this to ourselves by chanting these verses, renewing our choice of God as our Lord, meditating on Him with holy contemplation and satisfaction.
Verses 8-11
All these words were quoted by the Apostle Peter during his first sermon after the outpouring of the Spirit on the day of Pentecost (Acts 2:25-28); and he clearly testifies that in these verses David speaks of Christ, namely, of His resurrection. Some of these words we may relate to David's own pious and sacred feelings towards God, who relied entirely on the grace of the Lord to accomplish all that concerned him, patiently awaiting the blessed hope and happy state in the enjoyment of God on the other side of death. But in these holy ascensions to God and heaven, the psalmist was carried by the spirit of prophecy much beyond reflections on himself and his situation, to foretell the glory of the Messiah in appropriate terms, which could not be understood as thoughts about himself. New Testament provides us with the key so that we can penetrate the mystery of these lines.
I. These verses certainly refer to Christ; in them the prophet speaks about Jesus, as did many of the prophets of the Old Testament, who foretold the sufferings of Christ and the glory that would follow (1 Pet. 1:11) - and this is the theme of the prophecy in this place. It is here predicted (as he himself shows it among other prophecies of this psalm in Luke 24:44,46) that Christ was to suffer and rise from the dead (1 Cor. 15:3,4).
1. That He must suffer and die. This is implied when He says, “I will not be moved” (v. 8). Christ assumes that He will be smitten, that He will be dealt a terrible blow, similar to that when He was in agony: when His soul was mortally sorrowful and He prayed that this cup might pass from Him. When He says: “My flesh will rest,” it means that He will have to leave this body, and, therefore, go through the pains of death. In the same way, it is clearly stated that His soul must undergo a state of separation from the body and that His body, thus abandoned, would be in imminent danger of seeing corruption, that is, He would have to not only die, but also be buried and remain for some time. time is in the power of death.
2. That in suffering and in death Christ will be miraculously sustained by divine power.
(1.) That He must not waver, withdraw from His task, sink under the weight of it, lose heart, or despair (Isa. 42:4), but must continue His work and remain steadfast until He can say, “It is finished.” Though the service was difficult and the battle hot; although He trampled the furnace of wine alone, He did not waver, did not abandon His work, but made His face like flint (Is. 50:7-9). “It’s Me... leave them alone, let them go.” Moreover,
(2) that the heart of Christ should rejoice, and His glory should rejoice; that He will have to fulfill this assignment and be not only decisive, but also cheerful, filled with inexpressible satisfaction and pleasure. This is evidenced by the words: “I am no longer in the world... but I come to You...” (John 17:11), “Shall I not drink the cup that the Father has given Me?” (John 18:11) and many others. His glory here refers to His tongue, which is also spoken of in Acts 2:26. For our tongue is our glory, which shines most when it glorifies God. So, what encouraged Him and contributed to the joyful fulfillment of His duty?
This is respect for the will of the Father and the glory of what He did: “I always saw the Lord before me.” And then before His eyes were the commandments of the Father (John 10:18; 14:31) and the will of Him who sent Him. Christ's purpose was to honor the Father and restore interest in His kingdom among men; He did not hesitate because of the difficulties He faced, for He always did what pleased His Father.
It is the assurance of the presence of the Father in all His sufferings: “For He is at My right hand, He is near, He is an instant help to Me in times of need. “He who justifies Me is near” (Is. 50:8), He is at My right hand to guide, strengthen and support (Ps. 89:22). When Jesus was in mental anguish, an angel was sent from heaven to strengthen Him (Luke 22:43). Thanks to this, the victory on the cross was won; The Lord, who is at His right hand, will defeat kings (Ps. 109:5; Is. 42:1,2).
The prospect of having the glorious consequences of His sufferings. For the joy that was set before Him, He endured the cross (Heb. 12:2). Christ rested in hope, and this made His rest glorious (Isa. 11:10). He knew that He would be justified in the Spirit by His resurrection and immediately glorified (see John 13:31,32).
3. Christ knew that he would receive help to overcome his sufferings and would be delivered from the power of death by a glorified resurrection.
(1.) He knew that His soul would not be left in hell, that is, His human spirit would not, like other human spirits, long remain in a state of separation from the body, but would soon return, unite with it, and remain together forever.
(2) Christ knew that He was in a special manner the Holy Lord, sanctified for the work of redemption, and absolutely separated from sin. He knew that he would not see or feel the decay. The implication here was that Jesus would not only be raised from the dead, but would be raised so quickly that His dead body would not see corruption, which according to the laws of nature would have happened if He had not risen on the third day. We, having so much depravity in our souls, should expect that our bodies will undergo corruption (Job 24:19), but the Holy Lord, who knew no sin, did not see corruption. The law strictly enjoined that those parts of the sacrifice which were not burned on the altar should in no case be kept until the third day, when they should begin to putrefy (Lev. 7:15,18), which perhaps indicated that Christ will rise on the third day, so as not to see corruption and so that His bone will not be broken.
4. Christ knew that He would be richly rewarded for His sufferings with fullness of joy (v. 11). He was sure
(1.) That he would not lose some of His glory: "Thou shalt show Me the way of life, and lead Me through this dark valley to this life." With confidence in this, He gave up His Spirit and said: “Father! I commend My spirit into Your hands,” and a little earlier: “Glorify Me, Father, with You.”
(2.) That he shall be received into the presence of God, and shall sit at his right hand. Once He is admitted into the presence of God, then His ministry will be accepted, and once He is seated at the right hand of God, then this will be His reward.
(3.) Therefore, as a reward for the tribulations which He endured for our redemption, Christ was to receive fullness of joy and blessedness at Thy right hand forever, that is, not only that glory which He had before the creation of the worlds, being God, but also joy and the pleasures of being a Mediator, contemplating His offspring, the success and prosperity of His work (Isa. 53:10,11).
II. Since Christ is the Head of the body - the Church, these verses, most of them, can also be applied to all good Christians who have come to life and are led by the Spirit of Christ. And by singing them, when we first gave glory to Christ, in whom, to our everlasting consolation, we are complete, we can encourage and edify ourselves and one another. And from here we can comprehend,
(1.) That it is our wisdom and duty to have the Lord always before us, to see Him constantly at our right hand, wherever we are; to look upon Him as our chief good, our highest goal, our Lord, King, Judge and merciful Trustee, our faithful Guide and strict Observer. And in doing so, you will not waver or retreat from your duty or your comforts. Blessed Paul always had the Lord before him, when, despite the bonds and sufferings that awaited him, he could boldly say: “But I regard nothing...” (Acts 20:24).
(2.) That if our eyes are fixed on God, our hearts and tongues may rejoice in Him forever; and we must admit our own error if this is not so. If the heart rejoices in God, then let the mouth speak out of abundance for His glory and the edification of others.
(3) That dying Christians, like the dying Christ, can joyfully lay aside the body, looking forward by faith to the joyful resurrection: “Even my flesh shall rest in hope.” In this world our bodies have little rest, but in their graves they will rest as in their beds (Isa. 57:2). We can expect little from this life, but we can rest in the hope of better life, and in this hope leave the body. Death destroys a man's hope (Job 14:19), but not the hope of a good Christian (Prov. 14:32). He has hope in his death, a living hope in death, a hope that the body will not remain in the grave forever, and although it will see corruption for a while, it will not last until the end of time and will rise again for eternity; that the resurrection of Christ is our pledge if we belong to Him.
(4) That he who lives godly, with his eyes fixed on God, can die in peace with heaven before his eyes. Here on earth, sorrow is our lot, but in heaven there is joy. All our joys in this world are empty and imperfect, but in heaven dwells the fullness of joy. Our pleasures here are short-lived and fleeting, for such is their nature, and they cease to be pleasures if they last long. The beatitudes at the right hand of the Lord are eternal, for they are the pleasures of the immortal soul in the direct vision and presence of the eternal God.
In the Psalter, in the book of praises, there are 150 inspired psalms and a special 151 psalm.
There are 15 psalms - songs of degrees, from 119 to 133; penitential 7 psalms: 6, 31, 37, 50, 101, 129, 142.
Each psalm, at the inspiration of the Holy Spirit, sings of the mysteries of God, good deeds, providence for the world and man, love, and especially about the coming of Christ the Savior to earth, His most pure passion, mercy to man, the resurrection, the creation of the Church and the Kingdom of God - Heavenly Jerusalem.
In each psalm one can highlight main idea
On this basis, all psalms can be divided into groups:
Glorification of the properties of God: 8, 17, 18, 23, 28, 33, 44, 45, 46, 47, 49, 65, 75, 76, 92, 94, 95, 96, 98, 103, 110, 112, 113, 133, 138, 141, 144, 148, 150
Thanks be to God for his blessings to God's chosen people: 45, 47, 64, 65, 67, 75, 80, 84, 97, 104, 123, 125, 128, 134, 135, 149
Thanks be to God for the good deeds: 22, 33, 35, 90, 99, 102, 111, 117, 120, 144, 145
Celebrating God's goodness toward individuals: 9, 17, 21, 29, 39, 74, 102, 107, 115, 117, 137, 143
Asking God for forgiveness of sins: 6, 24, 31, 37, 50, 101, 129, 142
Trust in God in troubled spirit: 3, 12, 15, 21, 26, 30, 53, 55, 56, 60, 61, 68,70, 76, 85, 87
Appeal to God in deep sorrow: 4, 5, 10, 27, 40, 54, 58, 63, 69, 108, 119, 136, 139, 140, 142
Petition for God's help: 7, 16, 19, 25, 34, 43, 59, 66, 73, 78, 79, 82, 88, 93, 101, 121, 128, 131, 143
For good luck - 89-131-9
To search required work - 73-51-62 (if the work is dangerous for you and your safety, then what you want will not be obtained.)
For respect and honor at work, read psalms - 76,39,10,3
To make your wishes come true - 1,126,22,99
To the aid of wealthy patrons - 84,69,39,10
Find a job- 49,37,31,83
Reward for mercy - 17,32,49,111
To get hired(before or after the interview) - 83.53.28.1
For a happy woman's lot - 99,126,130,33
Getting rid of money difficulties - 18,1,133,6
Amulet family life and happiness from witchcraft- 6,111,128,2
Breaking out of the vicious circle - 75,30,29,4
On monetary well-being - 3,27,49,52
For happiness in family life - 26,22,99,126
So that everyone in your family has a job - 88,126,17,31
From longing and sadness - 94,127,48,141
Change of fate (apply in special cases!!! At the beginning, specify the request, what exactly and in what direction you want to change) - 2,50,39,148
To make your aspirations come true - 45,95,39,111
To achieve the goal - 84,6,20,49
From misfortunes and troubles - 4, 60, 39, 67.m
To overcome adversity - 84,43,70,5
Cleaning and protection - 3, 27, 90, 150.
To remove damage - 93, 114, 3, 8.
The most strong psalms:
3 Psalm
Psalm 24
Psalm 26
Psalm 36
Psalm 37
Psalm 39
Psalm 90
17 Kathisma
Psalms for every need:
Psalm 80 - from poverty (read 24 times!)
Psalm 2 - to work
Psalm 112 - from getting rid of debts
Psalm 22 - to calm children
Psalm 126 - to eradicate enmity between loved ones
Psalm 102 - deliverance from all diseases
Psalm 27 - for nervous diseases
Psalm 133 - from all danger
Psalm 101 - out of despondency
Psalm 125 - for migraines, headaches
Psalm 58 - for those speechless
Psalm 44 - for heart and kidney diseases
Psalm 37 - for toothache
Psalm 95 - to improve hearing
Psalm 123 - from pride
Psalm 116 and 126 - to preserve love and harmony in the family
Psalm 108 - prayer-curse. It contains the wish “Let his children be orphans, and his wife a widow.” Psalm 108 is David's prayer to the Lord, asking for vengeance on his enemies who are mercilessly persecuting him. This psalm is replete with curses, mainly directed at one of David's sworn enemies. Many people offer prayers for the death of their enemies. But not all of these prayers reach God. In addition, often evil thoughts directed against someone turn against the person praying. This means that in heaven those prayers that should be heard are heard. This psalm is similar to the cabalistic ritual of Pulse de Nura.
Opening Prayers:
"Lord Jesus Christ, Son of the Lord Eternal Heavenly Father, You said with Your most pure lips that nothing can be done without You. I ask for your help! I begin every business with You, for Your glory and the salvation of my soul. And now, and forever, and forever and ever. Amen."
“Heavenly King, Comforter, Soul of truth, Who is everywhere and fulfills everything, Treasure of good things and Giver of life, come and dwell in us, and cleanse us from all filth, and save, O Blessed One, our souls.”
"Holy God, Holy Mighty, Holy Immortal, have mercy on us"(3 times)
“All-Holy Trinity, God and Creator of the whole world, hasten and direct my heart, begin with reason and finish the good works of these God-inspired books, even the Holy Spirit will regurgitate the mouth of David, which I now want to say, I, unworthy, understanding my ignorance, falling down and praying to Ty , and asking for help from You: Lord, guide my mind and strengthen my heart, not about the words of the mouth of this cold, but about the mind of those who say to rejoice, and prepare to do good deeds, even as I learn, and I say: yes good deeds enlightened, at the judgment of the right hand of Your land I will be a partaker with all Your chosen ones. And now, Vladyka, bless, and, sighing from my heart, I will sing with my tongue, saying to my face:
Come, let us worship our King God.
Come, let us worship and fall down before Christ, our King God.
Come, let us worship and fall down before Christ Himself, our King and our God."
"Our Father, who art in heaven! Hallowed be Your name, Thy kingdom come, Thy will be done, as it is in heaven and on earth. Give us this day our daily bread; and forgive us our debts, as we also forgive our debtors, and do not lead us into temptation, but deliver us from evil."(3 times)
Closing prayers:
“Heavenly King, Comforter, Soul of truth, Who is everywhere and fulfills everything, Treasure of good things and Giver of life, come and dwell in us, and cleanse us from all filth, and save, O Blessed One, our souls.”
“Be grateful to Thy unworthy servants, O Lord, for Thy great blessings upon us; we glorify Thee, bless, thank Thee, sing and magnify Thy compassion, and slavishly cry out to Thy love: O our Benefactor, glory to Thee. servants of indecency, having been vouchsafed, O Master, we earnestly flow to You with thanksgiving, and we glorify You as the Benefactor and Creator, crying out: Glory to You, All-Bountiful God. Glory to the Father and the Son and the Holy Spirit, now and ever and unto ages of ages. Amen."
"Theotokos, Christian Helper, Your servants, having acquired Your intercession, cry out to You in gratitude: Rejoice, Most Pure Virgin Mother of God, and always deliver us from all our troubles with Your prayers, One who will soon intercede. We thank Thee, Lord our God, for all Thy good deeds, even from the first age to the present, in us, Thy unworthy servants (names), who were, known and unknown, about those revealed and unmanifested, even those who were in deed and in word: who loved us as and You deigned to give Your Only Begotten Son for us, making us worthy to be worthy of Your love. Grant with Your word wisdom and with Your fear inhale strength from Your power, and whether we have sinned, whether willingly or unwillingly, forgive and not impute, and keep our soul holy, and present it to Thy Throne, having a clear conscience, and the end is worthy of Thy love for mankind; and remember, O Lord, all who call upon Thy name in truth, remember all who desire good or evil against us: for all are men, and every man is in vain; We also pray to You, Lord, grant us Your great mercy."
"Cathedral of Saints Angel and Archangel, with all heavenly forces He sings to You and says: Holy, Holy, Holy is the Lord of hosts, heaven and earth are filled with Your glory. Hosanna in the highest, blessed is he who comes in the name of the Lord, Hosanna in the highest. Save me, Who art thou King on high, save me and sanctify me, Source of sanctification; For from You all creation is strengthened, To You countless warriors sing the Trisagion hymn. Unworthy of You, who sits in the unapproachable light, of whom all things are terrified, I pray: enlighten my mind, cleanse my heart, and open my lips, so that I may worthily sing to You: Holy, Holy, Holy art thou, Lord, always, now, and ever and to endless ages of ages. Amen."
“Lord Jesus Christ, Son of God, prayers for the sake of Thy Most Pure Mother, our reverend and God-bearing fathers and all the saints, have mercy on us. Amen.”
