Fragments on the Psalms
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Chapter 8
8PG 93:1179
ΨΑΛΜΟΣ H'. « Κύριε, Κύριος ἡμῶν. τὺ, Κύριε, ὁ Κύριος ἡμῶν, ἢ Ἐχχλησία Μετὰ γὰρ τὴν εἰς Χριστὸν ἐτ πίγνωσιν, τῆς τῶν λων ἀποστᾶσα δουλείας, Κύριον αὐτῆς χαλεῖν τὸν ἀληθῶς Θεὸν καὶ Κύριον ἥρξατο «ἧς τοῦ Θεοῦ δημιουργίας πεπλήρωται, ἔτι δὲ μᾶλλον, ἀφ᾽ οὗπερ αὐτοῦ τὸ ὄνομα, δηλαδὴ τὸ τοῦ στοῦ, παρὰ πᾶσιν “Ελλησί τε καὶ βαρθάροις, ὃ εἰς αὐτὸν ἐθαυμαςερθη πὶς δὲ τεως. « Πάντα ὑπέταξας ὑποχάτω τῶν ποδῶν αὑτοῦ. » Πετεινὰ τοῦ οὐρανοῦ τοὺς περὶ τὴν θεολογίαν ἢ σχολημένους χαλεῖ, τοὺς ἐρεύνῶντας τὰ ὑψηλὰ καὶ μετἄρσια δόγματα" ἰχθύας δὲ τῆς θαλάσσης, τοὺς ἐν τοῖς πράγμασι τοῦ βίου τούτου γηχομένους; χαθάπερ ἐν χύμασι. Σωτηρία δὲ καὶ τούτοις ἀπόχειτα;, ὅταν πορευθῶσι τρίόους οὐχέτι θαλάσσης, ἀλλὰ θαλασσῶν, διὰ βαπτίσματος καὶ μετανοίας ὁδεύοντες. "Hy μὲν γὰρ αὐτῷ τὰ αἱσῦ ἧς ὃ μὲν γὰρ αὐτῷ καὶ τὰ αἰσθητὰ διὰ τὸν τῆς μιουργίας ὑποτεταγμένα νόμον, χτήνη, καὶ βόες, xa πρόθατα. Πρόδατα δὲ πάλιν νοητὰ, ὑποτεταγμένα τῷ Χριστῷ vob: ἐν ἀχαχίᾳ πολιτευομένους εὑρίσχομεν" βόας τοὺς τῶν ὧν Μωσῆς ὁ νομοθέτης ἔλεγεν" Οὐ φιμώσεις βοῦνγ' ἀϊοῶντα."Οθεν οὐχ ἁπλῶς βόας, ἀλλὰ καὶ πάσας ὁ Ῥαλμῳδὸς ἐξέθετο. Πᾶσιν γὰρ ὁ Θεὸς τὴν ἀρετὴν τὴν τυχοῦσαν ἐργαζομένοις εὑρίσχεται. Κτήνη δὲ χαλεῖ τοὺς ἁμαρτωλοὺς, ἐπειδὴ χάτω τὰς ὑψεις εἰς ἀνθρώπους ἐντολῶν ἐργάτας, περὶ δάτῃ δι ὰ τῆς εὐαγγε med πολιτείας ὑποδέξηται. Ἀγθρώπους γὰρ, φησὶ, καὶ κτήγη σώσεις, τὴν A € Ἐξομολογήσομαί cou ἐν ὅλῃ χαρδίᾳ. » Πῶς δὲ ἐν ὅλῃ καρδίχ ἐξομολογούμεθα; Ὅταν μηχέτι πρὸς τὴν ἁμαρτίαν ἐχείνην ὑποστρέψομεν, ὑκὲρ ἧς συγγνώμην παρὰ τοῦ Θεοῦ πρεσθευόμεθα. « Ἐνεπάγησαν ἔθνη ἐν διαφθορᾷ, f ἐποίησαν. » Ἔθνη δὲ ἐνταῦθα προταγορεύε: τῶν δαιμόνων τὸ στῖφος. Οὗτοι γὰρ τὸν σωτήριον σταυρὸν τεχτηνάμενοι, διὰ τούτου τῆς τυραννίδος ἐξέπεσαν, καὶ ἐν παγίδι f] ἔχρυψαν, συνελήφθη ὁ ποὺς αὐτῶν, καὶ ἐν τοῖς ἔργοις τῶν χειρῶν αὐτοῦ συνελήφθη ὁ ἁμαρτωλός. «᾿Απηοστραφήτωσαν οἱ ἁμαρτωλοί. » ᾿Αμαρτωλῶν πολλὰ γένη, ὥσπερ δὴ καὶ δικαίων, γνωρίζεται, ᾿Ἐνταῦθα 0E ἁμαρτωλοὺς τοὺς ἀπίστους χαλεῖ, οὺς καὶ λήθην τοῦ Θεοῦ παθεῖν ἔφησεν. “Ὡσπε τοίνυν οἱ πιστεύοντες εἰς τὸν Θεὸν ζῶσι, χἂν ἀποθάνωσιν" Ὃ γὰρ πιστεύων εἰς ἐμὲ, φησὶν ὁ Χριστὸς, κἂν ἀποθάνῃ, ζήσεται, οὕτως οἱ ἀπιστοῦντες, καὶ πρὶν ἀποθανεῖν, διὰ τὴν ἀπόφασιν τὴν ὑπ᾽ αὐτοῖς, τεθνήχασιν. «᾿Ανάστηθι, Κύριε.» "Eg ποίαν ὁ Θεὸς τοῦ ἀσεθοῦς, δηλαδὴ τοῦ διαθόλου, 1j καὶ τοῦ λίαν ἀσεθοῦντος ἀνθρώπον, ἁμαρτίαν ἀποστρέφεται μάλιστα εἶτα αὐτὸς ἐπαγαγὼν τὴν ἐρώτησιν, ἔλυσεν. Εἶπεν γὰρ ἐν καρδίᾳ αὐτοῦ, Οὐκ ἐκζητήσει. Συχοφαντεῖ τὸν Θεὸν, φηδπὶν, ὡς ἀπρονόητα καὶ ἀνεξιχνίαστα εἶναι συγχωροῦντα τὰ ἡμέτερα" ὕπερ ἀπωλείας προτροπὴ τοῖς ἀπατωμένοις εὑρίσκεται" τοιγαροῦν ἀχολούθως προσέθηχε « Σοὶ ἐγκαταλέλειπται ὁ πτωχός. v
PsALMOS H'. « Kyrie, Kyrios hēmōn. ty, Kyrie, ho Kyrios hēmōn, ē Echchlēsia Meta gar tēn eis Christon et pignōsin, tēs tōn lōn apostasa douleias, Kyrion autēs chalein ton alēthōs Theon kai Kyrion hērxato «hēs tou Theou dēmiourgias peplērōtai, eti de mallon, aph᾽ houper autou to onoma, dēladē to tou stou, para pasin “Ellēsi te kai bartharois, ho eis auton ethaumaserthē pis de teōs. « Panta hypetaxas hypochatō tōn podōn hautou. » Peteina tou ouranou tous peri tēn theologian ē scholēmenous chalei, tous ereunōntas ta hypsēla kai metarsia dogmata" ichthyas de tēs thalassēs, tous en tois pragmasi tou biou toutou gēchomenous? chathaper en chymasi. Sōtēria de kai toutois apocheita?, hotan poreuthōsi trioous oucheti thalassēs, alla thalassōn, dia baptismatos kai metanoias hodeuontes. "Hy men gar autǭ ta haisy hēs ho men gar autǭ kai ta aisthēta dia ton tēs miourgias hypotetagmena nomon, chtēnē, kai boes, xa prothata. Prodata de palin noēta, hypotetagmena tǭ Christǭ vob: en achachią politeuomenous heurischomen" boas tous tōn hōn Mōsēs ho nomothetēs elegen" Ou phimōseis boung' aïoōnta."Othen ouch haplōs boas, alla kai pasas ho Rhalmǭdos exetheto. Pasin gar ho Theos tēn aretēn tēn tychousan ergazomenois heurischetai. Ktēnē de chalei tous hamartōlous, epeidē chatō tas hypseis eis anthrōpous entolōn ergatas, peri datę̄ di a tēs euange med politeias hypodexētai. Agthrōpous gar, phēsi, kai ktēgē sōseis, tēn A € Exomologēsomai cou en holę̄ chardią. » Pōs de en holę̄ kardich exomologoumetha? Hotan mēcheti pros tēn hamartian echeinēn hypostrepsomen, hyker hēs syngnōmēn para tou Theou prestheuometha. « Enepagēsan ethnē en diaphthorą, f epoiēsan. » Ethnē de entautha protagoreue: tōn daimonōn to stiphos. Houtoi gar ton sōtērion stauron techtēnamenoi, dia toutou tēs tyrannidos exepesan, kai en pagidi f] echrypsan, synelēphthē ho pous autōn, kai en tois ergois tōn cheirōn autou synelēphthē ho hamartōlos. «᾿Apēostraphētōsan hoi hamartōloi. » ᾿Amartōlōn polla genē, hōsper dē kai dikaiōn, gnōrizetai, ᾿Entautha 0E hamartōlous tous apistous chalei, ous kai lēthēn tou Theou pathein ephēsen. “Hōspe toinyn hoi pisteuontes eis ton Theon zōsi, chan apothanōsin" Ho gar pisteuōn eis eme, phēsin ho Christos, kan apothanę̄, zēsetai, houtōs hoi apistountes, kai prin apothanein, dia tēn apophasin tēn hyp᾽ autois, tethnēchasin. «᾿Anastēthi, Kyrie.» "Eg poian ho Theos tou asethous, dēladē tou diatholou, 1j kai tou lian asethountos anthrōpon, hamartian apostrephetai malista eita autos epagagōn tēn erōtēsin, elysen. Eipen gar en kardią autou, Ouk ekzētēsei. Sychophantei ton Theon, phēdpin, hōs apronoēta kai anexichniasta einai synchōrounta ta hēmetera" hyper apōleias protropē tois apatōmenois heurisketai" toigaroun acholouthōs prosethēche « Soi enkataleleiptai ho ptōchos. v
[Psalm 8] “O Lord, our Lord.” You, Lord, are our Lord, says the Church. For after coming to the knowledge of Christ and departing from slavery to the idols, she began to call the one who is truly God and Lord her own Lord, … with which God’s creation is filled, and still more since his name, that is, the name of Christ, … among all, Greeks and barbarians alike, … marveled at …
“You have subjected all things under his feet.” By “the birds of the sky” he means those occupied with theology, who search out lofty and sublime doctrines; by “the fish of the sea,” those who swim in the affairs of this life as among waves. Salvation is laid up for these too, when they travel paths no longer of the sea but of the seas, journeying by baptism and repentance. For the things perceived by the senses are subject to him by the law of creation: cattle, oxen, and sheep. But again there are spiritual sheep subject to Christ: we find them in those who live in innocence; and oxen, those … of whom Moses the lawgiver said, “You shall not muzzle an ox while it threshes.” Hence the Psalmist set down not simply “oxen” but “all” of them; for God is found with all who practise any virtue at all. He calls sinners “cattle,” since they turn their gaze downward … men who are workers of the commandments … whom he will receive through the way of life of the gospel. For, he says, “Men and cattle you will save.”
[Psalm 9] “I will confess to you with my whole heart.” How do we confess with the whole heart? When we no longer return to that sin for which we entreat God’s pardon.
“The nations are caught in the destruction they made.” By “nations” he here means the band of demons. For having contrived the saving cross, they fell from their tyranny through it; and “in the snare which they hid their foot was caught,” and “in the works of his hands the sinner was caught.”
“Let the sinners be turned back.” Many kinds of sinners are recognized, as of righteous too. Here he calls the unbelievers sinners, those of whom he also said that they suffer forgetfulness of God. So then, as those who believe in God live even if they die (“He who believes in me,” says Christ, “even if he dies, will live”), so the unbelievers are dead even before they die, because of the sentence that lies upon them.
“Arise, Lord.” For what sin does God most turn away from the ungodly one, that is, the devil, or the very ungodly man? Then, having himself put the question, he answered it: “For he said in his heart, He will not seek it out.” He slanders God, he says, as allowing our affairs to go unprovided for and untraced; and this is found to be an incitement to perdition for those who are deceived. Therefore he fittingly added, “To you the poor man is left.”
Chapter 14
14PG 93:1184
ΨΑΛΜΟΣ 18’. «Ἕως πότε, Κύριε, ἐπιλήσῃ με; » Θεοῦ γὰρ λήθη χαλεπὴ μὲν, καὶ πρόσχαιρος " ἀλλὰ μὴν θάνατον ἐπιφέρει παντελῆ xa ἀθάνατον. «ως πότε ὑψωθήσεται ὁ ἐχθρός; » “Ψος γὰρ τοῦ Σατανᾶ, f; τῶν ἀνθρώπων ταπείνωσις. Καθάπερ γὰρ ὁ Θεὸς ἐν τῇ σωτηρίᾳ ὑψοῦσθαι τῇ ἡμετέρᾳ, οὕτως ὁ διάδολος ἐν τῇ ἀπωλείᾳ ἐπαίρεσθαι λέγεται. « Λαλῶν ἀλήθειαν ἐν καρδίᾳ αὐτοῦ. Y Πρότερον ἀληθεύειν ἡμᾶς κατὰ χαρδίαν, καὶ μετὰ ταῦτα χατὰ τὴν γλῶσσαν βούλεται. "Ex γὰρ τοῦ περισσεύματος τῆς καρδίας τὸ στόμα τῷ εἰπεῖν, Οὐκ ἐποίησε τῷ πλησίον κακὸν, ἐνταῦθα οὐ φόνου μόνου, ἀλλὰ καὶ πάσης ἄλλης ἁμαρτίας ἐχώλυσεν. « Ka ὀνειδισμὸν οὐκ EXa6ev. » p ἡμεῖς, ἁμαρτωλοὺς καὶ πε Τοὺς ὃὲ ἔγγιστα, ὥσ ἀσθενεῖς νοήσομεν, ἵνα μὴ ἁμαρτωλοὶ ἁμαρτίαν δτέροις ὀνειδίζωμεν, νουθετῶμεν OS μᾶλλον ἀλλήλους, καὶ διδάσχωμεν. φοθουμένους τὸν Küptov δοξάζει. ν « Τοὺς ὃὲ Κὰἂν ἀσθενεῖς ὦσι, xXv πτωχοὶ, χἂν βάρθαροι, xx) A 5 ἀλλότριοι. Ὃ γὰρ τοὺς πονηρενομένους ἐξουδενῶν, τοὺς 05 φοδουμένους τὸν Κύριον δοξάζων, πολλοὺς Ex πονηρίας ἀποτρέπει, προτρέπει δὲ πρὸς εὐσέδειαν.
PsALMOS 18’. «Heōs pote, Kyrie, epilēsę̄ me? » Theou gar lēthē chalepē men, kai proschairos " alla mēn thanaton epipherei pantelē xa athanaton. «ōs pote hypsōthēsetai ho echthros? » “Psos gar tou Satana, f? tōn anthrōpōn tapeinōsis. Kathaper gar ho Theos en tę̄ sōtērią hypsousthai tę̄ hēmeterą, houtōs ho diadolos en tę̄ apōleią epairesthai legetai. « Lalōn alētheian en kardią autou. Y Proteron alētheuein hēmas kata chardian, kai meta tauta chata tēn glōssan bouletai. "Ex gar tou perisseumatos tēs kardias to stoma tǭ eipein, Ouk epoiēse tǭ plēsion kakon, entautha ou phonou monou, alla kai pasēs allēs hamartias echōlysen. « Ka oneidismon ouk EXa6ev. » p hēmeis, hamartōlous kai pe Tous hoe engista, hōs astheneis noēsomen, hina mē hamartōloi hamartian dterois oneidizōmen, nouthetōmen OS mallon allēlous, kai didaschōmen. phothoumenous ton Kuptov doxazei. n « Tous hoe Kaan astheneis ōsi, xXv ptōchoi, chan bartharoi, xx) A 5 allotrioi. Ho gar tous ponērenomenous exoudenōn, tous 05 phodoumenous ton Kyrion doxazōn, pollous Ex ponērias apotrepei, protrepei de pros eusedeian.
[Psalm 12] “How long, Lord, will you forget me?” For God’s forgetting is grievous, and though it lasts but a time, it brings complete and undying death.
“How long will the enemy be exalted?” For the height of Satan is the humiliation of men. As God is said to be exalted in our salvation, so the devil is said to be lifted up in our destruction.
[Psalm 14] “Speaking truth in his heart.” He wants us first to be truthful in heart, and after that in the tongue; for “out of the abundance of the heart the mouth” speaks. By saying, “He did no evil to his neighbour,” he forbade here not only murder but every other sin as well.
“And he did not take up a reproach” against those nearest him. … Let us regard … as weak, so that we who are sinners may not reproach others with their sin, but rather admonish and teach one another.
“But he honours those who fear the Lord,” even if they are weak, even if poor, even if barbarians and strangers. For the one who sets at nothing those who do evil and honours those who fear the Lord turns many away from wickedness and urges them on to godliness.
Chapter 15
15PG 93:1186
ΨΑΛΜΟΣ IE', « Κύριός μου εἴ σύ.» Ὁρᾷς γὰρ καὶ τὴν ἑαυτῆς πτωχείαν, καὶ τοῦ νυμφίου τὸν τῆς Ἐχχλησίας τὴν εὐγνωμοσύνην. Ὅμοῦ πλοῦτον ὡμολόγησεν. Εἶπα, φησὶ, τῷ Κυρίῳ, τουτἐστι τῷ Χριστῷ, Κύριός μου εἶ σύ. Οὐχ cl, φησὶ, Ψιλὸς ἄνθρωπος, ἀλλὰ Κύριος, ἐπειδὴ δούλην εἰς γάμου χοινωνίαν, καὶ τὴν ἀπόθλητον ἔλαθες. « Κύριος μερὶς τῆς χληρονομίας μου καὶ τοῦ ποκηρίου Κληρονομίας φησὶ, τουτέστι τοῦ μυστηρίου τούτου. Κληρονομίαν γὰρ ἐν τῷ αἰῶνι τούτῳ ἡ ἘἜχχλησία οὐ χέχτηται, πλὴν μόνον τὸν Θεόν. "Ὅστις αὐτῇ τὸν χλῆρον εὐπρεπίζει τὸν μέλλοντα, διὰ τοῦτο εἰχότως ὁ στίχος ὁ ἑπόμενος πρόσχειται" ε Σὺ εἶ ἀποκαθιστῶν civ κιηρογνομίαν. » « Εὐλογήσω τὸν κύριον. » Εὐλογεῖ τὸν Θεὸν fj Ἐχχλησία, ὡς παρ᾽ αὐτοῦ 0:ξαμένη τῶν μυστηρίων τὴν σύνεσιν, καὶ τὴν πλάνην τῶν Ἰουδαίων ἐχχλίνασα. πός.» Θεωρεῖς Υἱοῦ καὶ Πατρὸς ὁμοτιμίαν; Ποτὲ μὲν γὰρ ὁ Υἱὸς ἑστάναι ἐκ δεξιῶν, ἣ καθῆσθαι λέγεται " νῦν δὲ τῷ Πατρὶ τὸν δεξιὸν τόπον ἀπονέμει " ἵνα μάθῃς μίαν εἶναι τοῦ Γεννηθέντος καὶ τοῦ l'evvfjsavsog δύναμιν, εἰ καὶ νῦν ταπεινὰ διὰ τὴν σάρκα φθέγγεται. « Θαυμάστωσον τὰ ἐλέη σου, ὁ σώζων τοὺς ἐλπίζοντας ἐπὶ cé. » Ποῖα διαθήματα χαταρτισθῆναι ἐν τοῖς τρίδοις τοῦ Θεοῦ, ποῖα δὲ μὴ σαλευθῆναι ὁ Προφήτης εὔχεται; Διπδήματα πρῶτα τὰ τῆς ψυχῆς χινήματα χεχτῆμεθα, καὶ ταῦτα χαταρτισθῆγαι, τουτέστι βεθαιωθῆναι, ἐν ταῖς τρίδοις τοῦ Θεοῦ, ἐν τοῖς προστάγμασι xolg θείοις δηλονότι προσεύχεται. Τούτων γὰρ καταρτιτθέντων, οὐδὲ τὰ ἄλλα ἡμῶν διαδήματα, τουτέστιν αἱ πράξεις, σαλεύονται " ἁμαρτία γὰρ αὐτὰ μοχλεῦσαι οὐ δύναται. « Οἱ ἐχθροί μου τὴν Ψυχὴν μου.» Κυχλοῦσι γὰρ τὴν ψυχὴν ἡμῶν οἱ δαίμονες, xa, θηρίων δίκην, ἕχαστος προσλαμῦδάνει παγιδεῦσαι βουλόμενος. Στέαρ δὲ τῶν δαιμόνων, καὶ τροφὴ λιπαρὰ, οἱ ἁμαρτάνοντες, obs ταῖς ἡδοναῖς ἀπολαύοντας, ὥστε ρηφᾶξίουσι. Ποίαν δὲ μηκέτι διαφυγεῖν, συγχ νίαν; Τὴν ἀποστασίαν τὴν ἀπὸ τοῦ Θεοῦ, τὴν ἀπιστίαν τοῦ μέλλοντος, τῆς χρίσεως τὴν ἀθέτησιν. Ταῦτα γὰρ οἱ θέμενοι ἁμαρτεῖν, τοὺς ἁπατωμένους προτρέπονται. «᾿Ανάστηθι, Κύρ!ε.» τοῦ Θεοῦ τὸ δίχαιον, μακαίρας τῶν δαιμόνων παρατάξεις Exvé- ἹῬομφαίαν χα δίχην ὅλας τὰς « Ἐχορτάσθησαν υἱῶν. » tbc διαθάλλει τῶν υἱῶν (οὐδὲ γὰρ τὰ εἰσπορευόἕνα εἰ: τὸ στόμα χοινοῖ τὸν ἄνθρωπον), ἀλλ᾽ αὐτοὺς ὡς λίαν ἀγνώμονας, ὅτι τέχνα ἀπὸ Θεοῦ λαμθάνοντες εἰς πλῆθος, οὐχ ἀρετὴν αὐτοῖς, ἀλλὰ χατάλοιπα τῆς ἑαυτῶν χαχίας ἀντὶ χλήρου παρέδωχαν.
PsALMOS IE', « Kyrios mou ei sy.» Horąs gar kai tēn heautēs ptōcheian, kai tou nymphiou ton tēs Echchlēsias tēn eugnōmosynēn. Homou plouton hōmologēsen. Eipa, phēsi, tǭ Kyriǭ, toutesti tǭ Christǭ, Kyrios mou ei sy. Ouch cl, phēsi, Psilos anthrōpos, alla Kyrios, epeidē doulēn eis gamou choinōnian, kai tēn apothlēton elathes. « Kyrios meris tēs chlēronomias mou kai tou pokēriou Klēronomias phēsi, toutesti tou mystēriou toutou. Klēronomian gar en tǭ aiōni toutǭ hē EEchchlēsia ou chechtētai, plēn monon ton Theon. "Hostis autę̄ ton chlēron euprepizei ton mellonta, dia touto eichotōs ho stichos ho hepomenos proscheitai" e Sy ei apokathistōn civ kiērognomian. » « Eulogēsō ton kyrion. » Eulogei ton Theon fj Echchlēsia, hōs par᾽ autou 0:xamenē tōn mystēriōn tēn synesin, kai tēn planēn tōn Ioudaiōn echchlinasa. pos.» Theōreis Huiou kai Patros homotimian? Pote men gar ho Huios hestanai ek dexiōn, hē kathēsthai legetai " nyn de tǭ Patri ton dexion topon aponemei " hina mathę̄s mian einai tou Gennēthentos kai tou l'evvfjsavsog dynamin, ei kai nyn tapeina dia tēn sarka phthengetai. « Thaumastōson ta eleē sou, ho sōzōn tous elpizontas epi ce. » Poia diathēmata chatartisthēnai en tois tridois tou Theou, poia de mē saleuthēnai ho Prophētēs euchetai? Dipdēmata prōta ta tēs psychēs chinēmata chechtēmetha, kai tauta chatartisthēgai, toutesti bethaiōthēnai, en tais tridois tou Theou, en tois prostagmasi xolg theiois dēlonoti proseuchetai. Toutōn gar katartitthentōn, oude ta alla hēmōn diadēmata, toutestin hai praxeis, saleuontai " hamartia gar auta mochleusai ou dynatai. « Hoi echthroi mou tēn Psychēn mou.» Kychlousi gar tēn psychēn hēmōn hoi daimones, xa, thēriōn dikēn, hechastos proslamydanei pagideusai boulomenos. Stear de tōn daimonōn, kai trophē lipara, hoi hamartanontes, obs tais hēdonais apolauontas, hōste rēphaxiousi. Poian de mēketi diaphygein, synch nian? Tēn apostasian tēn apo tou Theou, tēn apistian tou mellontos, tēs chriseōs tēn athetēsin. Tauta gar hoi themenoi hamartein, tous hapatōmenous protrepontai. «᾿Anastēthi, Kyr!e.» tou Theou to dichaion, makairas tōn daimonōn parataxeis Exve- HiRhomphaian cha dichēn holas tas « Echortasthēsan huiōn. » tbc diathallei tōn huiōn (oude gar ta eisporeuoena ei: to stoma choinoi ton anthrōpon), all᾽ autous hōs lian agnōmonas, hoti techna apo Theou lamthanontes eis plēthos, ouch aretēn autois, alla chataloipa tēs heautōn chachias anti chlērou paredōchan.
[Psalm 15] “You are my Lord.” For you see the Church’s good sense: she has confessed at once both her own poverty and the Bridegroom’s wealth. I said, she says, to the Lord, that is, to Christ, “You are my Lord.” Not, she says, a mere man, but Lord, since you took into the fellowship of marriage a slave-girl, and an outcast at that.
“The Lord is the portion of my inheritance and of my cup.” Of the inheritance, he says, that is, of this mystery. For in this age the Church possesses no inheritance except God alone, who prepares for her the lot that is to come. Therefore the following verse is fittingly added: “You are the one who restores my inheritance.”
“I will bless the Lord.” The Church blesses God, as having received from him understanding of the mysteries and having turned aside from the error of the Jews.
“… shaken.” Do you see the equal honour of Son and Father? For at times the Son is said to stand at the right hand, or to sit there; but now he assigns the place at the right hand to the Father, so that you may learn that the power of the Begotten and of the Begetter is one, even if he now speaks lowly things because of the flesh.
[Psalm 16] “Make your mercies wonderful, you who save those who hope in you.” What steps does the Prophet pray may be made firm in God’s paths, and what steps may not be shaken? We possess as our first steps the movements of the soul; and he prays that these may be made firm, that is, established, in God’s paths, namely in the divine commands. For when these are established, our other steps, that is, our actions, are not shaken either; for sin cannot prise them loose.
“My enemies … my soul.” For the demons encircle our soul and, like wild beasts, each tries to seize it, wishing to ensnare it. The fat of the demons and their rich food are those who sin, enjoying their pleasures … What … no longer to escape …? Apostasy from God, unbelief about what is to come, rejection of the judgment. For those who have resolved to sin urge these things on those who are deceived.
“Arise, Lord.” … the justice of God … the sword … the ranks of the demons …
“They were filled with sons.” … he does not blame them for the … (for what goes into the mouth does not defile a man), but blames them themselves as very ungrateful, because, though they received children from God in great number, they handed down to them as their inheritance not virtue but the leftovers of their own wickedness.
Chapter 17
17PG 93:1186
ΨΑΛΜΟΣ IZ. « Καὶ ἔχλινεν οὐρανοὺς, καὶ χατέθη. » ἝἜἝ "ExAuev οὐρανοὺς, ἵνα τὴν γῆν τῷ οὐρανῷ συνάψῃ, καὶ τοῖς χάτω πρὸς τὰ ἄνω χοινωνίαν χαρίση και. Οὐχ ἂν δὲ τοῦτο ἐγένετο, εἰ μὴ χαταθὰς τοῦτον τὸν τρόπον, ἐπεδήμει τῇ γῇ, χαθ᾽ ὃν ἠδύνατο δέχεσθαι, τουτέστιν ἐν σαρχὶ, ἥντινα γγόφον ὑπὸ τοὺς πόδας ἐκάλεσε. «᾿Λγαπᾷ ἐλεημοσύνην καὶ χρίσιν. » Ἐλεημοσύνην τὴν φιλανθρωπίαν λέγει, ἣν τῆς χρίσεως διὰ τοῦτο προέταξεν, ἐπεὶ προτέρᾳ τῇ φι)ανθρωπίᾳ ὁ Osbc, μετὰ δὲ ταῦτα τῇ χρίσει χέχρηται χατὰ τῶν ἐπιμεινάντων τῇ ἁμαρτίᾳ. € Συνάγων ὡσεὶ ἀσχὸν ὕδατα. » ᾿Αθύσσους δὲ τὰ πλήθη τῶν ὑδάτων λέγει, ἅπερ ἐν ἀποχρύφοις ὑπὸ τὴν γῆν ὁ Δημιουργὸς ἔταξεν, ὥστε καὶ χατὰ τοῦτο τὴν αὐτοῦ σοφίαν θαυμάζεσθαι. Ὥστε τὴν ξηρὰν ἐπάνω τῆς ὑγρᾶς ἐθεμελίωσε, καὶ τὸ βαρὺ ὑπὸ τοῦ ἐλαφροτέρου βαστάζεσθαι δέδω- « Οὐ σώζεται βασιλεὺς διὰ πολλὴν δύναμιν.» "Qoxs μάτην τῆς τοῦ σώματος ἰσχύος ἐπιμελούμεθα, εἰχῆ δὲ δύναμιν ἑαυτοῖς τὴν ἀπὸ συγγενῶν, καὶ φίλων, καὶ πλούτον περιδάλλομιε" οὐδὲν ἕτερον γὰρ σῶσαι δίχα τῆς συνεργείας τῆς ἄνωθεν δύναται. Ὑπόδειγμα δὲ τὸν Γολιὰθ καὶ τὸν Φαραὼ λάμθανε. Ὁ μὲν γίγας ὑπάρχων ἰσχυρὸς, ἀπὸ τοῦ Δαθὶδ ἁπλοῦ παιδαρίου νενίχηται" ὁ δὲ μετὰ πλήθους ἁρμάτων τὸν Ἰσραὴλ διώξας τάφον ἔσχε τὴν θάλασσαν. « Δεῦτε, τέχνα, ἀχούσατέ μου.» Δεῦτε, λέγε: τοῖς ἐγγὺς, καὶ τοῖς πόῤῥωθεν, ἵν᾽ οἱ μὲν μαχρὰν ἐγγίσωσιν, οἱ δὲ ἐγγὺς ἐγγύτερον γένωνται, ὑπαχοὴν ὡς πατρὶ τῷ Θεῷ προσχομίζοντες, καὶ φόθον θεῖον διδαχθῶσιν, ἀπαλλαγὴν τοῦ φόθου τῶν δαιμόνων παρέχοντα, ὅθεν ἐπιφέρει" Φόδον' Κυρίου διδάξω ὑμᾶς. « ψαλμὸς τῷ Aa610. » Δήλη μὲν ἢ ἐπιγραφὴ τοῦ ψαλμοῦ" εἰς Δαδὶδ δὲ ὅμως τὸν νοητὸν ἀναφέρεται, ὃς καὶ προσευχῆς ὑπόχρίνεται ῥήματα, οὐ τῇ ἀξίᾳ ταύτῃ τῆς θεότητος, ἀλλὰ τῇ ταπεινώσει τῆς ἀνθρωπότητος προσήχει λογίζεσθαι. Εἰ γὰρ ἐταπείνωσεν ἑαυτὸν μορφὴν δούλου λαθὼν, εἰχότως ἐν τῷ χαιρῷ τοῦ πάθους προσεύχεται, ὁμοῦ καὶ προσεύχεσθαι διδάσχων ἐν ταῖς θλί- Ψεσι. « Δίχασον, Κύριε.» Τοὺς μὲν ἀδιχοῦντας Ἰουδαίους λέγει, δαίμονας δὲ τοὺς πολεμοῦντας οἵτινες OU ἡμᾶς τὸν Χριστὸν ἐπολέμησαν. Toózoug πολεμηθῆναι, τουτέστι χαταργὴθῆναι, βούλεται. € Βλθέτω αὐτῷ παγὶς ἣν οὐ γινώσχει. » Εἰς Ἰούδαν τὸν προδότην τοῦτο, ἀλλὰ μὴν καὶ ε πὺν λαὸν τῶν Ἰουδαίων, ἔτι δὲ καὶ εἰς αὐτὸν τὸν διάθολον εἴρηται. Ὃ μὲν γὰρ Ἰούδας εἰς τὴν παγίδα τῆς ὁ δὲ λαὸς τῶν Ἰουδαίων, παγικαὶ ὑπὸ τὴν αὑτοῦ συνἀγχόνης ἐνέπεσεν" δεύειν νομίσας, παγιδεύεται, ελήφθη θήραν. Ὡσαύτως ὁ διάθολος, τὴν παγίδα τοῦ σταυροῦ μελετήσας, διὰ τοῦ σταυροῦ τῆς ἑαυτοῦ βασιλείας ἐξέπεσεν. «᾿Ανταπεδίδοτάν μοι 'Ἑαυτῷ γὰρ τὴν τῶν Ἰουδαίων ἀχαρπίαν, ὡς οἶχοδεσπότης καὶ γεωργὸς, ἐλογίζετο. € Ὡς πλησίον, καὶ ὡς ἀδελφόν. » πονηρά. » Τὴν πρὸς τὸν ᾿Ιούδαν λέγει συμπάθειαν, ὅπως αὐτῷ καὶ τὸ γλωσσόχομον βαστάζειν, καὶ μόνον συμθάmet εἰς τρυθλίον ἐπέτρεψεν, ὡς ἀδελφὸν καὶ πλησίον. ᾿Αδελφὸς εὐαρεστῶν, τουτέστιν ἀρέσχων αὐτῷ, καὶ χαλῶς ἐν ἅπασι χρώμενος. Ἐπείρασάν με, ἐξεμυχτήρισάν με μυχτηρισμῷ.» ὀδόντας ἐξ ὠμότητος ἔόρυχον, Ἴσως μὲν καὶ τοὺ μονονουχὶ ἀἀσάὀθαν' τὸν Ἰησοῦν βουλόμενοι. Πλὴν βρυγμὸς 15» Πατέρα οὖν ἐθούλετο μάρτυρα χατὰ τὸν βλασφημούντων ἐσόμενον. Ὅθεν ἐπιφέρε πότε ἐπόψῃ; ὀδόντων xa d χαχία ἢ ἐν λόγοις λέγεται. τῶν εἰς αὖει" Κύριε,
PsALMOS IZ. « Kai echlinen ouranous, kai chatethē. » HeEE "ExAuev ouranous, hina tēn gēn tǭ ouranǭ synapsę̄, kai tois chatō pros ta anō choinōnian charisē kai. Ouch an de touto egeneto, ei mē chatathas touton ton tropon, epedēmei tę̄ gę̄, chath᾽ hon ēdynato dechesthai, toutestin en sarchi, hēntina ngophon hypo tous podas ekalese. «᾿Lgapą eleēmosynēn kai chrisin. » Eleēmosynēn tēn philanthrōpian legei, hēn tēs chriseōs dia touto proetaxen, epei proterą tę̄ phi)anthrōpią ho Osbc, meta de tauta tę̄ chrisei chechrētai chata tōn epimeinantōn tę̄ hamartią. € Synagōn hōsei aschon hydata. » ᾿Athyssous de ta plēthē tōn hydatōn legei, haper en apochryphois hypo tēn gēn ho Dēmiourgos etaxen, hōste kai chata touto tēn autou sophian thaumazesthai. Hōste tēn xēran epanō tēs hygras ethemeliōse, kai to bary hypo tou elaphroterou bastazesthai dedō- « Ou sōzetai basileus dia pollēn dynamin.» "Qoxs matēn tēs tou sōmatos ischyos epimeloumetha, eichē de dynamin heautois tēn apo syngenōn, kai philōn, kai plouton peridallomie" ouden heteron gar sōsai dicha tēs synergeias tēs anōthen dynatai. Hypodeigma de ton Goliath kai ton Pharaō lamthane. Ho men gigas hyparchōn ischyros, apo tou Dathid haplou paidariou nenichētai" ho de meta plēthous harmatōn ton Israēl diōxas taphon esche tēn thalassan. « Deute, techna, achousate mou.» Deute, lege: tois engys, kai tois porrhōthen, hin᾽ hoi men machran engisōsin, hoi de engys engyteron genōntai, hypachoēn hōs patri tǭ Theǭ proschomizontes, kai phothon theion didachthōsin, apallagēn tou phothou tōn daimonōn parechonta, hothen epipherei" Phodon' Kyriou didaxō hymas. « psalmos tǭ Aa610. » Dēlē men ē epigraphē tou psalmou" eis Dadid de homōs ton noēton anapheretai, hos kai proseuchēs hypochrinetai rhēmata, ou tę̄ axią tautę̄ tēs theotētos, alla tę̄ tapeinōsei tēs anthrōpotētos prosēchei logizesthai. Ei gar etapeinōsen heauton morphēn doulou lathōn, eichotōs en tǭ chairǭ tou pathous proseuchetai, homou kai proseuchesthai didaschōn en tais thli- Psesi. « Dichason, Kyrie.» Tous men adichountas Ioudaious legei, daimonas de tous polemountas hoitines OU hēmas ton Christon epolemēsan. Toozoug polemēthēnai, toutesti chatargēthēnai, bouletai. € Blthetō autǭ pagis hēn ou ginōschei. » Eis Ioudan ton prodotēn touto, alla mēn kai e pyn laon tōn Ioudaiōn, eti de kai eis auton ton diatholon eirētai. Ho men gar Ioudas eis tēn pagida tēs ho de laos tōn Ioudaiōn, pagikai hypo tēn hautou synanchonēs enepesen" deuein nomisas, pagideuetai, elēphthē thēran. Hōsautōs ho diatholos, tēn pagida tou staurou meletēsas, dia tou staurou tēs heautou basileias exepesen. «᾿Antapedidotan moi 'Heautǭ gar tēn tōn Ioudaiōn acharpian, hōs oichodespotēs kai geōrgos, elogizeto. € Hōs plēsion, kai hōs adelphon. » ponēra. » Tēn pros ton ᾿Ioudan legei sympatheian, hopōs autǭ kai to glōssochomon bastazein, kai monon symthamet eis trythlion epetrepsen, hōs adelphon kai plēsion. ᾿Adelphos euarestōn, toutestin areschōn autǭ, kai chalōs en hapasi chrōmenos. Epeirasan me, exemychtērisan me mychtērismǭ.» odontas ex ōmotētos eorychon, Isōs men kai tou mononouchi aasaothan' ton Iēsoun boulomenoi. Plēn brygmos 15» Patera oun ethouleto martyra chata ton blasphēmountōn esomenon. Hothen epiphere pote epopsę̄? odontōn xa d chachia ē en logois legetai. tōn eis auei" Kyrie,
[Psalm 17] “And he bowed the heavens and came down.” He bowed the heavens in order to join the earth to heaven and to grant those below fellowship with the things above. This would not have happened had he not come down in that way and dwelt on the earth in the manner in which it could receive him, that is, in flesh, which he called the “darkness under his feet.”
[Psalm 32] “He loves mercy and judgment.” By mercy he means love for mankind, which he set before judgment because God first uses love for mankind, and only after that uses judgment against those who have persisted in sin.
“Gathering the waters as in a wineskin.” By “the deeps” he means the masses of waters which the Creator placed in hidden places beneath the earth, so that in this too his wisdom might be admired: he founded the dry above the wet, and gave the heavy to be borne by the lighter.
“A king is not saved by great power.” So we care in vain for the body’s strength, and to no purpose surround ourselves with power from relatives and friends and wealth; for nothing else can save without the help from above. Take Goliath and Pharaoh as an example. The one, a strong giant, was conquered by David, a mere boy; the other, pursuing Israel with a multitude of chariots, had the sea for his grave.
[Psalm 33] “Come, children, listen to me.” “Come,” he says to those near and to those far off, so that those far off may draw near and those near may become nearer, offering obedience to God as to a father, and may be taught the fear of God, which brings release from fear of the demons. Hence he adds, “I will teach you the fear of the Lord.”
[Psalm 34] “A psalm of David.” The title of the psalm is plain; yet it refers to the spiritual David, who also speaks words of prayer, which one should reckon as belonging not to the dignity of the Godhead but to the lowliness of the humanity. For if “he humbled himself, taking the form of a slave,” it was fitting that in the time of the passion he should pray, at the same time teaching us to pray in our afflictions.
“Judge, Lord.” By those who wrong him he means the Jews, and by those who fight, the demons, who … fought against Christ. He wants these to be fought, that is, to be made powerless.
“Let a snare come upon him which he does not know.” This is said of Judas the traitor, but also of the people of the Jews, and still more of the devil himself. For Judas fell into the snare of the noose; the people of the Jews, thinking to ensnare, is ensnared and … caught; likewise the devil, having plotted the snare of the cross, fell from his kingdom through the cross.
“They repaid me evil.” For as householder and farmer he reckoned the fruitlessness of the Jews as done to himself.
“As a neighbour, and as a brother.” He means his kindness toward Judas, so that he entrusted him with carrying the money-box and let him alone dip into the dish with him, as a brother and neighbour: a brother who pleases, that is, who is agreeable to him and behaves well in all things.
“They tested me, they mocked me with mockery.” Out of savagery they gnashed their teeth, perhaps all but wishing to devour Jesus. … So he wished the Father to be witness against those who blasphemed … “Lord, when will you look on?” …
Chapter 35
35PG 93:1189
ΨΑΛΜΟΣ AE. € Φησὶν ὁ παράνομος τοῦ ἁμαρτάνειν. » Οὐχ ἁπλῶς παράνομον, ἀλλὰ τὸν ὑποχριτὴν καὶ δόλιον ὁ ψαλμὸς ὑποτίθεται, τὸν πολὺν ἐν τῇ βόρθορον παρανομίας ἔχοντα, καὶ διὰ τοῦτο λέγοντα Διὰ τί δὲ, ει; Ἐπειδὴ ταῦτα λογίζεται ἅπερ ἣ φοδεῖται ἣ αἰσχύνεται. ἐν ἑαυτῷ τοῦ ἁμαρτάνειν ἀποτιθέμενον. ἐν ἑαυτῷ, λέ φανερῶς εἰπεῖν « Μεθυσθήσονται ἀπὸ πιότητος οἴχου. » Οἶκος τοῦ Θεοῦ, τὸ σῶμα αὐτοῦ, Scene τὸ f (ἐν ἀπὸ τῆς πλευρᾶς αἷμα καὶ ὕδωρ, ἐξ οὗπερ οἱ π στοὶ πάντες μέθην σωτήριον ἐμεθύσθημεν. £oc γὰρ μὲν, ἐπ τρυφῆς τὰ τοῦ Χριστοῦ πάθη. Χείμαῤῥος ὲ ἡμετέρας ὅτε πᾶσα μὲν dipecti ἀγάπη πρὸς Θεὸν Ψψυγήσασα ἐνενέχρωτο. Ὥστε ἊΣ ὉῊ ν ἀχμῇ τοῦ χειμῶνος τῆς τὸν προφήτην Ζαχαρίαν περὶ τῆς ἡμέρας τοῦ σταυροῦ λέγειν: Ἔν τῇ ἡμέρᾳ ἐκείνῃ οὐκ ἔσται φῶς" ψύχος καὶ παγετὸς ἕσται " ἡμέρα μεγά.Ἰη ἐστί. Ὑρυφῆς ὃὲ εἰχότι το. Σφόδρα γὰρ ὁ Χριστὸς ἐνετρύφα τοῖς d ἡμῶν πάθεσιν, τοῦ τε διχθύλου τὲρ τῆς τῶν ἀνθρώπων σωτηρίας χαταπαίζων, καὶ ὑ ἡδόμενος. Τοῦτον ἡμᾶς τὸν χειμάῤῥουν τῆς τρυφῆς μαρμυστιχῶς ποτίζει. Τὸ γὰρ τοῦ Δεσπότου πάθος {πη} « Νεώτερος ἐγενόμην. » Καλῶς ἡμᾶς ἀναμιμνήσχε: τῆς χρίσεως, ἵνα μὴ σύγχυσιν, ἀρετῆς τοὺς ἐν ἀρεταῖς, ἐν ἀδοξίᾳ τῇ παρὰ ἀνθρώποις, καὶ πόνοις τυγχάνοντας. Οὐχ ἐ"χαταλείψει γὰρ αὐτοὺς ὁ Θεὸς, τουτέστιν οὐχ ὑπερόψεται" φυλάττει δὲ αὐτοὺς τὸν αἰῶνα τὸν μὲλλοντα, ἔνθα τῶν ἀγαθῶν ἡ δόσις ἀτελεύτητος. «Ὅτι τὰ βέλη cou ἐνεπάγησαν. » Οὐ μάτην ὁ Χριστὸς καὶ ταῦτα τῷ Πατρὶ αὐτοῦ πρὸς τὴν ἐνταῦθα θεωρήσαντες ἀμελήσωμεν" ὁρῶντες εἰς ὑπὲρ τοῦ γένους τῶν ἀνθρώπων προσεύχεται. "AA" ἐπειδὴ τὰ xaz' αὐτῶν βέλη, φησὶν, ὅσας πληγὰς διὰ τὸν ᾿Αδὰμ ἐπῆλθεν χατὰ τῆς χοινῆς φύσεως, ἐμοὶ ἐνεπάγησαν. ᾿Επειδὴ γὰρ ἐγὼ τὰς ὑπὲρ τοῦ γένους: τῶν ἀνθρώπων ἁμαρτίας ἀνέλαδον, ἀναγκαίως καὶ τὰς ὑπὲρ αὐτῶν παιδείας ὑφίσταμαι. Διὸ καὶ ἐπεστήριξας ἐπ᾽ ἐμὲ τὴν χεῖρά cou τὴν παιδευτιχὴν, περὶ ἧς Ἰὼδ ἔλεγε" Χεὶρ Κυρίου ἡ ἁψαμένη μού ἐστιν.
PsALMOS AE. € Phēsin ho paranomos tou hamartanein. » Ouch haplōs paranomon, alla ton hypochritēn kai dolion ho psalmos hypotithetai, ton polyn en tę̄ borthoron paranomias echonta, kai dia touto legonta Dia ti de, ei? Epeidē tauta logizetai haper hē phodeitai hē aischynetai. en heautǭ tou hamartanein apotithemenon. en heautǭ, le phanerōs eipein « Methysthēsontai apo piotētos oichou. » Oikos tou Theou, to sōma autou, Scene to f (en apo tēs pleuras haima kai hydōr, ex houper hoi p stoi pantes methēn sōtērion emethysthēmen. £oc gar men, ep tryphēs ta tou Christou pathē. Cheimarrhos e hēmeteras hote pasa men dipecti agapē pros Theon Pspsygēsasa enenechrōto. Hōste AS HoĒ n achmę̄ tou cheimōnos tēs ton prophētēn Zacharian peri tēs hēmeras tou staurou legein: En tę̄ hēmerą ekeinę̄ ouk estai phōs" psychos kai pagetos hestai " hēmera mega.Iē esti. Hyryphēs hoe eichoti to. Sphodra gar ho Christos enetrypha tois d hēmōn pathesin, tou te dichthylou ter tēs tōn anthrōpōn sōtērias chatapaizōn, kai hy hēdomenos. Touton hēmas ton cheimarrhoun tēs tryphēs marmystichōs potizei. To gar tou Despotou pathos {pē} « Neōteros egenomēn. » Kalōs hēmas anamimnēsche: tēs chriseōs, hina mē synchysin, aretēs tous en aretais, en adoxią tę̄ para anthrōpois, kai ponois tynchanontas. Ouch e"chataleipsei gar autous ho Theos, toutestin ouch hyperopsetai" phylattei de autous ton aiōna ton mellonta, entha tōn agathōn hē dosis ateleutētos. «Hoti ta belē cou enepagēsan. » Ou matēn ho Christos kai tauta tǭ Patri autou pros tēn entautha theōrēsantes amelēsōmen" horōntes eis hyper tou genous tōn anthrōpōn proseuchetai. "AA" epeidē ta xaz' autōn belē, phēsin, hosas plēgas dia ton ᾿Adam epēlthen chata tēs choinēs physeōs, emoi enepagēsan. ᾿Epeidē gar egō tas hyper tou genous: tōn anthrōpōn hamartias aneladon, anankaiōs kai tas hyper autōn paideias hyphistamai. Dio kai epestērixas ep᾽ eme tēn cheira cou tēn paideutichēn, peri hēs Iōd elege" Cheir Kyriou hē hapsamenē mou estin.
[Psalm 35] “The lawless one says … that he may sin.” The psalm supposes not simply a lawless man but the hypocrite and deceiver, who has much of the mire of lawlessness …, and for that reason says it “within himself.” Why “within himself”? Because he ponders the things he either fears or is ashamed to say openly, storing up within himself the intention to sin.
“They will be drunk with the fatness of your house.” The house of God is his body, … from his side blood and water, from which all of us believers have been made drunk with a saving drunkenness. … the sufferings of Christ are the torrent of delight. A torrent, that is, a winter stream … of our …, when all love toward God had grown cold and died; so that … at the height of the winter …, as the prophet Zechariah says of the day of the cross: “In that day there will be no light; there will be cold and frost; the day is great.” And fittingly of “delight”: for Christ took great delight in his sufferings for us, mocking the devil for the salvation of men, and rejoicing … This torrent of delight he gives us to drink in a mystery; for the Master’s passion …
[Psalm 36] “I was young.” He rightly reminds us of the judgment, so that we may not be confused … about those who live in virtue yet meet with dishonour among men and with toils. For God “will not forsake” them, that is, he will not overlook them; he keeps them for the age to come, where the giving of good things has no end.
[Psalm 37] “For your arrows have been fixed in me.” Not in vain does Christ say these things to his Father … let us not, seeing …, grow careless; seeing … he prays for the human race. But since the arrows aimed at them, he says, all the blows that came upon our common nature because of Adam, have been fixed in me. For since I took up the sins of the human race, I must also undergo the chastisements due for them. Therefore “you have pressed your hand upon me,” the chastising hand, of which Job said, “It is the hand of the Lord that has touched me.”
Chapter 38
38PG 93:1192
ΨΑΛΜΟΣ AH. « Εἶπα Φυλάξω τὰς ὁδούς μου. » Παντὶ τοῦτο προφήτῃ καὶ διδασχάλῳ πρέπει;, τὰς οἰχείας φυλάττειν ὁδοὺς, δηλαδὴ τοὺς δρόμους καὶ τὰς πορείας τῶν πράξεων, ὥστε μὴ ἐχχλῖναι εἰς χαχίαν, μηδ᾽ ἁμαρτάνειν ἐν γλώσσῃ, ἐναντία τοῖς ἑαυτοῦ" λόγοις διαπραττόμενον. ᾿Αμαρτάνει γὰρ ἀληθῶς τῇ γλώττῃ ὁ τῷ λόγῳ χατηγορῶν τῆς χαχίας, ἔργῳ ὃς ταύτην συνιστῶν, ἀφ᾽ ὧν αὐτὴν μετέρχεται, καὶ τὴν ἑαυτοῦ διδασχαλίαν τῇ πολιτείᾳ ψευδόμενος. « Ἐχωφώθην, καὶ ἐταπεινώθην. » Ὁρᾷς ὅτι πρῶτον διὰ. παραχοῆς ἐχωφώθη, καὶ χωφωθεὶς ἐταπεινώθη. Οὐδὲν γὰρ οὕτω ταπεινοῖ τὴν ἄνθρωπον ὡς ἀναισθησία, καὶ.παραχοὴ μετὰ τοῦτο. Ἢ καὶ διὰ τοῦτο ἐσίγησεν, ἐξ ἀγαθῶν, τῆς μελέτης δηλαδὴ τοῦ νόμου, τοῦ ἀγαθοῦ διδασχάλου, παυσάμενος. Ὅθεν ἀνεκαινίσθη εἰχότως τὸ τῆς ἁμαρτίας ἄλγημα " βαρύτερον γὰρ τὸ συμθὰν ἐξ ἁμαρτία: ἡμῖν τραῦμα, ὅταν τῆς τοῦ νόμου μελέτης ἑχυτοὺς ἀποστήσωμεν. Γίνεται καὶ νόμων ὥσπερ οὐδενὸς ἀπὸ τῆς θείας ἐντολῆς ἐπιτιθεμένου φαρμάχου Y σηπεδὼν ὑφίσταται. Διόπερ οὐχ ἐπέμενεν τὴν σιωπὴν, ἀλλ᾽ ἀνανήψας αὐτὴν, ὡς ψυχοφθόρον ἀπώσατο. Δηλῶν τοῦτο, τοιγαροῦν ἐπήγαγεν" ᾿Εθερμάγνθη ἡ καρδία μου. : « Εὐαγγελισάμην διχαιοσύνην. » Μεγάλην φησὶν Ἐχχλησίαν, οὐ μόνον τὴν σύστημα πολυάνθρωπον ἔχουσαν, ἀλλὰ καὶ πολλῷ μᾶλλον τὴν τὰ ὑψηλὰ καὶ μεγαλοπρεπῆ δόγματα τῆς θεολογίας παραδέξασθαι δυναμένην. Χείλη δὲ τῆς Ἐχχλησίας, καὶ οἱ ὀφθαλμοὶ τροπιχῶς ληφθεῖεν ἂν οἱ πανεύφημοι ἀπόστολοι, καὶ πάντες ol μετ᾽ ἐχείνους διδάσχαλοι, o95 τὸ λοιπὸν σῶμα τῆς Ἐχχλησίας, οὐ μόνον οὐ χωλύει τὴν αὐτοδιχαιοσύνην εὐαγγελίζεσθαι τὸν Χριστὸν, ἀλλὰ καὶ μᾶλλον παρορμᾷ τὴν ἀνάλογον συνεργίαν αὐτοῖς παρεχόμενον, « Εἰς τέλος.» Ei xaY πολλάχις τοὺς ψαλμοὺς ὁ Προφήτης εἰς τὸ τέλος ἐπέγραψε, δεῖ δὲ νομίζειν ὅμως, ὡς οὐ μάτην τοῦτον ἑχάστῳ τῶν ψαλμῶν τὸν τίτλον ἐπιτίθησι. Τίς δὲ νῦν ἣ αἰτία; Ἐπειδὴ τὰ πρὸς τῷ τέλει: τῆς νομίας τοῦ Χριστοῦ διαλέγεται, ὃν Δαδὶδ οὐ μόνος ὁ προφήτης οὗτος, ἀλλὰ καὶ ἄλλος ἐχάλεσεν, Ὠσηὲ δὲ οὗτος " Μετὰ ταῦτα, φήσας, ἐπιστρέψουσιν Ἰσρειὴ.ῖ, καὶ ζητήσουσι Κύριον τὸν Θεὸν αὐτῶν, καὶ Aa610 τὸν βασιλέα αὐτῶν " καίτοι Δαθὶδ πρὸ πολλῶν γενεῶν τοῦ προφήτου τούτου τελευτήσας ἐτύγχανεν “ἐν ἡμέραις γὰρ Ἐζξεχίου τοῦ βασιλέως τὴν προφητείαν ἐξέθετο. ᾿Αλλὰ τὸν νέον λέγει Aa616, πρὺς ὃν οἱ σωθέντες ἐπέστρεψαν. « Κύριος βοηθήσαι αὐτῷ.» Εύὔρηται καὶ μέχρι τοῦ παρόντος πολλάχις ἣ τῆς προφητιχῆς ἐπαγγελίας ἀλήθε:α. Πολλοὶ γὰρ νοδηλευόμενοι, καὶ χαλεπῶς χάμνοντες, εἶτα χενώσαντες εἰς τοὺς πτωχοὺς καὶ πένητας τὸν πλοῦτον, εὐθὺς μετεὐλήθησαν πρὸς τὸ χρεῖττον. Εἰ γὰρ χἀπὶ τῆς μελλούσης ἡμέρας χαταχαυχᾶται ἔλεον χρίσεως; τί θαυμαστὸν, εἰ χἀνταῦθα τὸν προσδοκώμενον θάνατον ὁ δαψιλὴς ἔλεος ἀνατρέπει, xoi πρὸς ῥῶσιν μεταθάλλει; Πλὴν ἔστι καὶ τῆς ψυχῆς ἀῤῥωστία, Aap6aνομένη χατὰ τὸν ἔνδοθεν ἄνθρωπον, καθ᾽ ἣν ἀνειμένας ἔχουσα χεῖρας, Vivo τὰς πραχτ'χὰς δυνάμεις. Εὑὐρίσχεται καὶ γόνατα παραλελυμένα, καὶ διὰ τοῦτο ui, δυνάμενα πορεύεσθαι τὴν ἀπάγουσαν ὁδὸν πρὸς ζωήν. Τηνικαῦτα γὰρ οἱονεὶ τὴν ψυχὴν δυσφορήτῳ νόσῳ τῆς ῥᾳστώνης χατεχομένην, καὶ διὰ τοῦτο πρὸς τὸν θάνατον τῆς ἁμαρτίας ἐπειγομένην, ἡ πρὸς τοὺς πτωχοὺς ἐλεημοσύνη ἐξιᾶται καὶ μεταδάλλει. Διόπερ ἀμέσως ἐπήγαγεν" ᾿Εγὼ εἶπα" Κύριε, ἐλέησόν με, ἴασαι τὴν ψυχήν μου, ὅτι ἥμαρτόν σοι. « Σὺ δὲ, Κύριε, ἐλέησόν με. » Οὐ διὰ τὸ πεπονθέναι τὸν θάνατον παρ᾽ αὐτῶν, ἐφιέμενος αὐτοῖς ἀνταποδοῦναι τὴν τιμωρίαν τοῦτό φησιν (αὐτὸς γὰρ ἔλεγεν ἐν τῷ καιρῷ τοῦ σταυροῦ, Πάτερ, ἄφες αὐτοῖς τὴν ἁμαρτίαν) ἀλλ᾽ ἐπειδὴ τὴν ἀπροσωπόληπτον xax δικαίαν χρίσιν τοῦ Πατρὸς ἔδλεπε χαταψηφιζομένην τοῖς μιαιφόνοις, τούτου χάριν, ὡς τῷ Θεῷ καὶ Πατρὶ ταυτουργεὶς, εἶπε Καὶ ἀνταποδώσω αὐτοῖς ἵνα δείξῃ μίαν ἐπ᾽ ἀμφοῖν τὴν ἐνέργειαν. Οὐδὲ γὰρ δύναται ὁ Υἱὸς, φησὶ, ποιεῖν ἀφ᾽ ἑωυτοῦ οὐδέν. "À γὰρ βλέπει τὸν Πατέρα ποιοῦντα ταῦτα καὶ ὁ Υἱὸς ὁμοίως ποιεῖ" τὴν ταυτοθουλίαν καὶ ταυτουργίαν ἐντεῦθεν ἐχατέρων παρεμπεδῶν. ἙΑΛΜΟῸΟΣ ΜΑ'. « Εἰς τὸ τέλος, εἰς σύνεσιν τοῖς υἱοῖς Κορέ. » ἙῬαλτῳδοὶ καὶ οὗτοι, Ψαλμοὺς παρὰ τοῦ Δαθὶδ, o); αὐτὸς προξεφήτευσε,, δανειζόμενοι. Εἰς σύγεσιν' δὲ ἔσως ὁ ψαλμὸς ἐπιγράφεται, ἐπειδὴ πρόγονος αὐτοῖς ὁ Κορὲ ἐγεγόνει παράνομος, ὁ τῷ μετὰ Δαθὰν καὶ ᾿Αδειρὼν ἐπαναστάς. Οὗτοι δὲ πάν «ὡς τὸν πρόγονον οὐχ ἐζήλωσαν, ἀλλ᾽ οὐδὲ οἱ τούτι ΠῚ ὅθεν πάς Eins τῆς τοῦ Κορὲ συναγωγῆς ἀπολλυμένης, εὐφορίσαντες ἑαυτοὺς, ὡς εἰκὸς, ἐχεῖvot τῆς τοῦ Κορὲ χαχίας, ἐσώθησαν. Τοῦτο γὰρ κατ᾽ ἐχεῖνον τὸν Μωῦσῆς τῷ λαῷ διετάξατο. Τὸ δὲ ἀληθέστερον εἰς τὸ céloc εὶς σύγεσιν ὁ ψαλμὸς ἐπιγέγραπται, ἐπειδὴ προμηνύει τὸ βάπτισμα, ὃ πρὸς τῷ τέλει μὲν καὶ μετὰ τοὺς Ἰουδαϊχοὺς χαθαρισμοὺς νενομοθέτηται. Προελθεῖν δὲ τούτῳ σοφία τις ἀληθῶς ὑπάρχει καὶ σύνε
PsALMOS AH. « Eipa Phylaxō tas hodous mou. » Panti touto prophētę̄ kai didaschalǭ prepei?, tas oicheias phylattein hodous, dēladē tous dromous kai tas poreias tōn praxeōn, hōste mē echchlinai eis chachian, mēd᾽ hamartanein en glōssę̄, enantia tois heautou" logois diaprattomenon. ᾿Amartanei gar alēthōs tę̄ glōttę̄ ho tǭ logǭ chatēgorōn tēs chachias, ergǭ hos tautēn synistōn, aph᾽ hōn autēn meterchetai, kai tēn heautou didaschalian tę̄ politeią pseudomenos. « Echōphōthēn, kai etapeinōthēn. » Horąs hoti prōton dia. parachoēs echōphōthē, kai chōphōtheis etapeinōthē. Ouden gar houtō tapeinoi tēn anthrōpon hōs anaisthēsia, kai.parachoē meta touto. Ē kai dia touto esigēsen, ex agathōn, tēs meletēs dēladē tou nomou, tou agathou didaschalou, pausamenos. Hothen anekainisthē eichotōs to tēs hamartias algēma " baryteron gar to symthan ex hamartia: hēmin trauma, hotan tēs tou nomou meletēs hechytous apostēsōmen. Ginetai kai nomōn hōsper oudenos apo tēs theias entolēs epitithemenou pharmachou Y sēpedōn hyphistatai. Dioper ouch epemenen tēn siōpēn, all᾽ ananēpsas autēn, hōs psychophthoron apōsato. Dēlōn touto, toigaroun epēgagen" ᾿Ethermagnthē hē kardia mou. : « Euangelisamēn dichaiosynēn. » Megalēn phēsin Echchlēsian, ou monon tēn systēma polyanthrōpon echousan, alla kai pollǭ mallon tēn ta hypsēla kai megaloprepē dogmata tēs theologias paradexasthai dynamenēn. Cheilē de tēs Echchlēsias, kai hoi ophthalmoi tropichōs lēphtheien an hoi paneuphēmoi apostoloi, kai pantes ol met᾽ echeinous didaschaloi, o95 to loipon sōma tēs Echchlēsias, ou monon ou chōlyei tēn autodichaiosynēn euangelizesthai ton Christon, alla kai mallon parormą tēn analogon synergian autois parechomenon, « Eis telos.» Ei xaY pollachis tous psalmous ho Prophētēs eis to telos epegrapse, dei de nomizein homōs, hōs ou matēn touton hechastǭ tōn psalmōn ton titlon epitithēsi. Tis de nyn hē aitia? Epeidē ta pros tǭ telei: tēs nomias tou Christou dialegetai, hon Dadid ou monos ho prophētēs houtos, alla kai allos echalesen, Ōsēe de houtos " Meta tauta, phēsas, epistrepsousin Isreiē.i, kai zētēsousi Kyrion ton Theon autōn, kai Aa610 ton basilea autōn " kaitoi Dathid pro pollōn geneōn tou prophētou toutou teleutēsas etynchanen “en hēmerais gar Ezxechiou tou basileōs tēn prophēteian exetheto. ᾿Alla ton neon legei Aa616, prys hon hoi sōthentes epestrepsan. « Kyrios boēthēsai autǭ.» Euyrētai kai mechri tou parontos pollachis hē tēs prophētichēs epangelias alēthe:a. Polloi gar nodēleuomenoi, kai chalepōs chamnontes, eita chenōsantes eis tous ptōchous kai penētas ton plouton, euthys meteulēthēsan pros to chreitton. Ei gar chapi tēs mellousēs hēmeras chatachauchatai eleon chriseōs? ti thaumaston, ei chantautha ton prosdokōmenon thanaton ho dapsilēs eleos anatrepei, xoi pros rhōsin metathallei? Plēn esti kai tēs psychēs arrhōstia, Aap6anomenē chata ton endothen anthrōpon, kath᾽ hēn aneimenas echousa cheiras, Vivo tas pracht'chas dynameis. Heuyrischetai kai gonata paralelymena, kai dia touto ui, dynamena poreuesthai tēn apagousan hodon pros zōēn. Tēnikauta gar hoionei tēn psychēn dysphorētǭ nosǭ tēs rhąstōnēs chatechomenēn, kai dia touto pros ton thanaton tēs hamartias epeigomenēn, hē pros tous ptōchous eleēmosynē exiatai kai metadallei. Dioper amesōs epēgagen" ᾿Egō eipa" Kyrie, eleēson me, iasai tēn psychēn mou, hoti hēmarton soi. « Sy de, Kyrie, eleēson me. » Ou dia to peponthenai ton thanaton par᾽ autōn, ephiemenos autois antapodounai tēn timōrian touto phēsin (autos gar elegen en tǭ kairǭ tou staurou, Pater, aphes autois tēn hamartian) all᾽ epeidē tēn aprosōpolēpton xax dikaian chrisin tou Patros edlepe chatapsēphizomenēn tois miaiphonois, toutou charin, hōs tǭ Theǭ kai Patri tautourgeis, eipe Kai antapodōsō autois hina deixę̄ mian ep᾽ amphoin tēn energeian. Oude gar dynatai ho Huios, phēsi, poiein aph᾽ heōytou ouden. "A gar blepei ton Patera poiounta tauta kai ho Huios homoiōs poiei" tēn tautothoulian kai tautourgian enteuthen echaterōn parempedōn. HeALMOOOS MA'. « Eis to telos, eis synesin tois huiois Kore. » HeRhaltǭdoi kai houtoi, Psalmous para tou Dathid, o)? autos proxephēteuse,, daneizomenoi. Eis sygesin' de esōs ho psalmos epigraphetai, epeidē progonos autois ho Kore egegonei paranomos, ho tǭ meta Dathan kai ᾿Adeirōn epanastas. Houtoi de pan «hōs ton progonon ouch ezēlōsan, all᾽ oude hoi touti PI hothen pas Eins tēs tou Kore synagōgēs apollymenēs, euphorisantes heautous, hōs eikos, echeivot tēs tou Kore chachias, esōthēsan. Touto gar kat᾽ echeinon ton Mōysēs tǭ laǭ dietaxato. To de alēthesteron eis to celoc eis sygesin ho psalmos epigegraptai, epeidē promēnyei to baptisma, ho pros tǭ telei men kai meta tous Ioudaïchous chatharismous nenomothetētai. Proelthein de toutǭ sophia tis alēthōs hyparchei kai syne
[Psalm 38] “I said, I will guard my ways.” This befits every prophet and teacher: to guard his own ways, that is, the courses and paths of his actions, so as not to turn aside to wickedness, nor to sin with the tongue by doing things contrary to his own words. For he truly sins with the tongue who accuses wickedness in word but commends it in deed by the very things in which he pursues it, and gives the lie to his own teaching by his way of life.
“I was made deaf, and was humbled.” You see that first he was made deaf through disobedience, and once made deaf he was humbled. For nothing humbles a man so much as insensibility, and after it disobedience. Or else he was silent “from good things” for this reason, that he had ceased from the study of the law, the good teacher. Hence the pain of sin was fittingly “renewed”; for the wound that befalls us from sin is heavier when we withdraw ourselves from the study of the law. And, as when no remedy from the divine commandment is applied, putrefaction sets in. Therefore he did not remain in silence, but, coming to his senses, he thrust it away as destructive of the soul. Making this plain, he went on: “My heart grew hot.”
[Psalm 39] “I proclaimed righteousness.” He calls a church “great” not only when it holds a populous company, but much more when it is able to receive the lofty and magnificent doctrines of theology. The lips of the Church, and its eyes, may be taken figuratively as the all-praised apostles and all the teachers after them. The rest of the body of the Church not only does not hinder them from proclaiming Christ, who is righteousness itself, but rather spurs them on, giving them a corresponding cooperation.
[Psalm 40] “To the end.” Although the Prophet often entitled psalms “to the end,” one must nevertheless think that he does not set this title on each of the psalms in vain. What is the reason here? It is that the psalm speaks of what belongs to the end of Christ’s dispensation; and Christ was called David not only by this prophet but by another as well, namely Hosea, who said, “After these things the sons of Israel will return and seek the Lord their God and David their king.” Yet David had died many generations before this prophet, for Hosea set out his prophecy in the days of King Hezekiah. He means the new David, to whom those who were saved turned.
“May the Lord help him.” The truth of the prophetic promise is often found even to the present day. For many who were seized by illness and severely afflicted, and then emptied their wealth upon the poor and needy, were at once changed for the better. For if even on the coming day “mercy triumphs over judgment,” what wonder if here too abundant mercy overturns an expected death and changes it into health? But there is also an illness of the soul, which takes hold of the inner man; in it the soul has its hands slack, that is, its powers for action. Knees too are found paralysed, and therefore unable to walk the road that leads to life. At such a time, when the soul is held as by a grievous disease of slackness and is hastening for that reason toward the death of sin, almsgiving to the poor heals and changes it. Therefore he immediately added, “I said, Lord, have mercy on me; heal my soul, for I have sinned against you.”
“But you, Lord, have mercy on me.” He does not say this from a wish to repay them with punishment because he suffered death at their hands, for he himself said at the time of the cross, “Father, forgive them their sin.” But since he saw the impartial and just judgment of the Father condemning the murderers, for this reason, as one who works the same works as God the Father, he said, “And I will repay them,” to show that the activity of both is one. For “the Son,” he says, “can do nothing of himself; for whatever he sees the Father doing, these things the Son also does likewise.” Thus he establishes that both have the same will and the same working.
[Psalm 41] “To the end, for understanding, for the sons of Korah.” These too were psalm-singers, borrowing psalms from David, which he himself had prophesied. The psalm is perhaps entitled “for understanding” because Korah, their forefather, had been lawless, he who rose up together with Dathan and Abiram. But these did not emulate their forefather at all …; hence, when the whole congregation of Korah was perishing, they, having separated themselves, as is likely, from Korah’s wickedness, were saved. For this is what Moses commanded the people at that time. But more truly the psalm is entitled “to the end, for understanding” because it foretells baptism, which was enacted at the end, after the Jewish purifications. And to come forward to it is truly a kind of wisdom and understanding …
Chapter 44
44PG 93:1192
ΨΑΛΜΟΣ MA. « Περίζωσαι τὴν ῥομφαίαν. » Ῥομφαίαν' χαλεῖ τὸν σταυρόν αὐτῷ γὰρ χαθάπερ ῥομφαίᾳ χρησάμενος, ἐχθροὺς δύο ἀνεῖλε, διάθολόν τε χαὺ θάνατον. Μηρὸν δὲ τὴν σάρχα ἀπὸ μέρους τὸ πᾶν φησι. Ὡς τὸ, οὐδὲ ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ. Ζώσασθϑαι τοίνυν τὸν σταυρὸν ἐν τῇ σαρχὶ τὸν ὄντως δυνατὸν τῇ ὡραιότητι καὶ τῷ χάλλει, τουτέστι τῇ θεότητι καὶ τῇ ἀνθρωπότητι παραχαλεῖ " ἵνα τῇ μὲν ἀνάσχηται τὰ περὶ ἡμῶν πάθη, τῇ δὲ τῶν παθῶν ὡς ἀπαθὴς περιγένηται. Ἢ καὶ φιλανθρωπίαν τὴν ὡραιότητα καὶ τὸ χάλλος νοήσαιμεν. Οὐδὲν γὰρ οὕτως εὐπρεπὲς τῷ Θεῷ, ὡς τὸ σῶτα: τὸ ἴδιον πλάσμα. Καὶ ἔντειγε χατὰ τῶν ἐχθρῶν, xo κατευοδοῦ κατὰ τῶν πιστῶν, καὶ βασίποὺς ἐχθροὺς, Τοῦτο γὰρ £ptov, ἵνα τοὺς μὲν ὑποτάξῃς ποὺς 6i στεφανώσῃς τοὺς πιστούς. χριτοῦ καὶ βασιλέως ἴδιον. ᾿Αλλὰ καὶ ἀληθείας ἕνεχεν ὁ Χριστὸς τὴν τῶν Ἰουδαίων ὑπόχρισιν ἔλεγχξ, πραύτητος δὲ χάριν ἐχαρτέρει πειραζόμενος. λὰ καὶ δεξιὰ τοῦ Υἱοῦ ὁ Πατὴρ, ὥσπερ τοῦ ς ὁ Υἱός. Παρὰ τοῦ Πατρὸς τοίνυν ὁ Χριστὸς ὁδηἀλλ᾽ ὥσπερ χοινὴν ὀδὺν zit, οὐχ ὁδηγοῦ χρήζων, γᾶν τοῦ Hagpus καὶ τοῦ Υἱοῦ τὴν za0' ἡμᾶς οἴχονοlay ἣν ὁδεύει μὲν ὁ Υἱὸς (οὗτος γὰρ ἐνεργεῖ τὸ ἠριον), ὑδηγεῖ δὲ ὁ Πατὴρ, ὅτι αὐτοῦ εὐδοχίᾳ
PsALMOS MA. « Perizōsai tēn rhomphaian. » Rhomphaian' chalei ton stauron autǭ gar chathaper rhomphaią chrēsamenos, echthrous dyo aneile, diatholon te chau thanaton. Mēron de tēn sarcha apo merous to pan phēsi. Hōs to, oude hēgoumenos ek tōn mērōn autou. Zōsasthϑai toinyn ton stauron en tę̄ sarchi ton ontōs dynaton tę̄ hōraiotēti kai tǭ challei, toutesti tę̄ theotēti kai tę̄ anthrōpotēti parachalei " hina tę̄ men anaschētai ta peri hēmōn pathē, tę̄ de tōn pathōn hōs apathēs perigenētai. Ē kai philanthrōpian tēn hōraiotēta kai to challos noēsaimen. Ouden gar houtōs euprepes tǭ Theǭ, hōs to sōta: to idion plasma. Kai enteige chata tōn echthrōn, xo kateuodou kata tōn pistōn, kai basipous echthrous, Touto gar £ptov, hina tous men hypotaxę̄s pous 6i stephanōsę̄s tous pistous. chritou kai basileōs idion. ᾿Alla kai alētheias henechen ho Christos tēn tōn Ioudaiōn hypochrisin elenchx, prautētos de charin echarterei peirazomenos. la kai dexia tou Huiou ho Patēr, hōsper tou s ho Huios. Para tou Patros toinyn ho Christos hodēall᾽ hōsper choinēn odyn zit, ouch hodēgou chrēzōn, gan tou Hagpus kai tou Huiou tēn za0' hēmas oichonolay hēn hodeuei men ho Huios (houtos gar energei to ērion), hydēgei de ho Patēr, hoti autou eudochią
[Psalm 44] “Gird your sword.” He calls the cross a sword; for using it as a sword he slew two enemies, the devil and death. By “thigh” he means the flesh, naming the whole from a part, as in “nor a leader from his thighs.” So he calls upon the one who is truly mighty to gird on the cross in the flesh “in his beauty and his loveliness,” that is, in his Godhead and his humanity: by the one he might endure the sufferings on our behalf, and by the other, as impassible, overcome the sufferings. Or we may understand the beauty and loveliness as love for mankind; for nothing so befits God as to save his own creature.
“And bend your bow, and prosper, and reign”: bend it against the enemies, prosper for the faithful, and reign … the enemies. For this is the work …, to subject the one and to crown the faithful; this is proper to a judge and king. And “for the sake of truth” Christ exposed the hypocrisy of the Jews, and for the sake of “meekness” he endured being tested.
… The Father is also the right hand of the Son, as the Son is of the Father. So Christ is guided by the Father, not as needing a guide, but … as a common way of the Father and the Son, the dispensation on our behalf: the Son travels it (for he carries out the work), and the Father guides it, because by his good pleasure …
Chapter 45
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ΨΑΛΜΟΣ MO'. 9p ἐναντίον αὑτοῦ χαυθήσεται. » ὲ ἐχείνης τῆς χαταιγίδος ἣ τοῦ χειμῶνος σφοὑπὸ τοῦ ἡμετέρου συνειδότος μαστιὧν χατηγορούντων, ἣ ον ὅταν ἜΤ γαὶ ὑπὸ τῶν λογι xa ἀπολογουμένων χυμάτων δίχην τυπτόμεθα. « Προσχαλέσεται τὸν οὐρανόν. » Οὐρανὸν φρονοῦντας περὶ ὧν ἔλεγεν ὁ Παῦλος" Καθὼς égopécager τὴν εἰχόγα τοῦ χοϊκοῦ, φορέσωμεν καὶ τὴν εἰκόνα τοῦ ἑπουραγίου. Div γχαλεῖ τοὺς φρονοῦντας τὰ γῆϊνα, τοὺς τῷ πηλῷ καὶ τῇ πλινθίχ δουλεύοντας. ὟΝ χαλεῖ τοὺς τὰ οὐράνια, Τούτους τοίνυν συναγαγεῖν ἐπαγγ ἴνα τὸν ἑαυτοῦ διαχρίνῃ λαὸν, καὶ Περὶ τοῦ λαοῦ τῶν τούτους γὰρ ὁσίους διὰ τοὺς πὶ i, οἵ τοῦ Θεοῦ τὴν ap ipn ἐπὶ ὁρίζονται, ἀγνοοῦντες ὅτι θυσία ΠΗ ὁ Θεὺς τῇ λογι» χῇ, οὐχὶ ταῖς Διόπερ καὶ συν: λθεῖν αὐτοὺ:, ὥστε τοῦτο διδαχθῆνα!: προσέταξεν. « Οὐχ ἐπὶ ταῖς θυσίαις σου ἐλέγξω σε.» Ἢ πίστουν ἴσως ταῦτα οἱ τῶν Ἰουδαίων παῖδες ἀχούοντες, καὶ ἠπόρουν εἰ τὸ παντελῶς συμδῃν δυνήσεται, νῦν δὲ ἔργον ὁ λόγος ὥφθη οὐχέτι d αὐτῶν ἐνεργοῦσιν αἱ θυσία! τοῦ ναοῦ λυθέντος, πεπτωχότος τοῦ βωμοῦ, καὶ πάσης τῆς ἐπὶ αὐτοῦ "πολιτείας διαφθαρείσης, ἀλλὰ μὴν καὶ τῆς πόλεως, ἔνθα ἔδε: μόνον τὰς θυσίας τὰς χατὰ νόμον πράτπεσθαι, Οὐ χρήζω, φησὶ, θυσιῶν ἀλόγων, ἐπεὶ τί τὸ χωλύον τὰ θηρία καὶ τὰ χτήνη προσφέρεσθαι; Ἴσως 6 θηρία καὶ κτήνη τὰ ἔθνη λέγει" βόας τοὺς ἀπὸ τοῦ λαοῦ τῶν Ἰονδαίων πιστεύσαντας λέγει, ὧν τὴν προσφορὰν χεχτημένος οὐχέτι τὰ παρὰ τοῦ λαοῦ τῶν Ἰουδαίων, ὡς περιττὰ προσδέχεται" περὶ γὰρ αὐτῶν καὶ τὰ ἑπόμενα λέγεται. Πετειγὰ ὃὲ τοῦ οὐρανοῦ τοὺς παρθενίαν φιλοσοφοῦντας ἣ ἐγχράτειον νόησον" ἐπειδήπερ ἄνω περὶ τὸν οὐρανὸν, ἴσα τοῖς ἀγγέλοις φιλοσοφοῦντες, ἵπτανται. Αὐτὴν τὴν Ἐχχλησίαν λέγει ὡραιότητα τοῦ ἀγροῦ, δηλαδὴ τοῦ κόσμου τυγχάνουσαν εὐπρεπὴς γὰρ ἐγένετο τῇ τοῦ βαπτίσματος χάριτι" ὅθεν οὐχ εἶπεν, παρ᾽ ἐμοί ἐστιν, ἀλλὰ, μετ᾽ ἐμοῦ ἐστιν, ὡς νύμφη νυμφίου τούτου γὰρ εἶνα: dj Ἐχχλησία τοῦ Χριστοῦ νομίζεται. « Θῦσον τῷ Θεῷ θυσίαν αἰνέσεως. » Γενοῦ, φησὶ, τοῖς ἀγγέλοις ἐφάμιλλος “ μέμησαι «ἢ δοξολογίχ τὰ Xspagiy διήγησαι χαθάπερ οἱ οὐρανοὶ δόξαν Θεοῦ θύσον θυσίαν ἥνπερ πᾶσα ἣ χτίσις προσφέρει δοξάζουσα διηνεχῶς. "long δὲ xo θυσίαν αἱγέσεως τὰς ἀρετὰς λέγει, δι᾿ ὧν ὁ Θεὸς λιστα διόπερ τοῖς Λαμγάτω τὸ φῶς ὑμῶν ἔμπροσϑεν τῶν ἀνθρώπων, ἕπως ἴδωσι τὰ καιὰ ὑμῶν ἔργα, καὶ δοξάζουσι τὸν Πατέρα ὑμῶν τὸν ἐν τοῖς οὐραγοῖς. Θλίψιν 0i τὸν πειρασμὸν, τὸν παρὰ ἀνθρώπων, f) ποῦ Σατανᾶ γινόμενον νόησον. ἀποστόλοις ἔλεγεν "Av τοίνυν τότε τὸν Θεὸν ἐπιχαλεσώμεθα, ἐξελεῖτα! ἡμᾶς, ὥσπερ ποτὲ καὶ εἰχότω: αὐτὸν παράδοξον ἡμῖν οἰχονομουμένων πραγμάτων δοξάζομεν, « Σύνετε δὴ ταῦτα, οἱ ἐπιλανθανόμενοι. » τὴν Σουσάναν ἐξείλετο " Τὴν ἡμέραν ὑπογραφεῖ τοῦ θανάτον, ἐν fj χαλούμένος ἔχαστος μετὰ τάχους ἁρπάζεται. Ὥστε χρὴ πρὺς ἀλειφὴν τῶν ἁμαρτημάτων ἰδεῖν, ἕως ἡμῖν εἰς μετάνοιαν χαιρὸς δαψιλεύεται. « θυσία αἰνέσεως δοξάσει με.» Τίς αὕτη καὶ ποία ὁδός : Ἢ χοινωνία τοῦ Δεσποτιχοῦ σώματός τε καὶ αἵματος, ἣν αὐτὸς ἡμῖν πρῶτος ἐν τῇ Σιὼν χαταρξάμενος ἔδε: Ἐπειδὴ τοίνυν εἰς λύτρωσιν τῶν ἁμαρτημάτων τοῖς λαμθάνουσι δέδοται, εἰχότως ἐστὶ σωτήριον τοῦ Θεοῦ εἰχότως xa ὁδὸς πῶς εἰς οὐρανὸν ὁδεῦτα!: τοῖ «-οησευγομένοις δειχνύουσα. πολλαῖς ταῖς ἀλογίστοις ἀρέσχεται. A ταν
PsALMOS MO'. 9p enantion hautou chauthēsetai. » e echeinēs tēs chataigidos hē tou cheimōnos sphoupo tou hēmeterou syneidotos mastiōn chatēgorountōn, hē on hotan ET gai hypo tōn logi xa apologoumenōn chymatōn dichēn typtometha. « Proschalesetai ton ouranon. » Ouranon phronountas peri hōn elegen ho Paulos" Kathōs egopecager tēn eichoga tou choïkou, phoresōmen kai tēn eikona tou hepouragiou. Div nchalei tous phronountas ta gēïna, tous tǭ pēlǭ kai tę̄ plinthich douleuontas. HyN chalei tous ta ourania, Toutous toinyn synagagein epang ina ton heautou diachrinę̄ laon, kai Peri tou laou tōn toutous gar hosious dia tous pi i, hoi tou Theou tēn ap ipn epi horizontai, agnoountes hoti thysia PĒ ho Theus tę̄ logi» chę̄, ouchi tais Dioper kai syn: lthein autou:, hōste touto didachthēna!: prosetaxen. « Ouch epi tais thysiais sou elenxō se.» Ē pistoun isōs tauta hoi tōn Ioudaiōn paides achouontes, kai ēporoun ei to pantelōs symdę̄n dynēsetai, nyn de ergon ho logos hōphthē oucheti d autōn energousin hai thysia! tou naou lythentos, peptōchotos tou bōmou, kai pasēs tēs epi autou "politeias diaphthareisēs, alla mēn kai tēs poleōs, entha ede: monon tas thysias tas chata nomon pratpesthai, Ou chrēzō, phēsi, thysiōn alogōn, epei ti to chōlyon ta thēria kai ta chtēnē prospheresthai? Isōs 6 thēria kai ktēnē ta ethnē legei" boas tous apo tou laou tōn Iondaiōn pisteusantas legei, hōn tēn prosphoran chechtēmenos oucheti ta para tou laou tōn Ioudaiōn, hōs peritta prosdechetai" peri gar autōn kai ta hepomena legetai. Peteiga hoe tou ouranou tous parthenian philosophountas hē enchrateion noēson" epeidēper anō peri ton ouranon, isa tois angelois philosophountes, hiptantai. Autēn tēn Echchlēsian legei hōraiotēta tou agrou, dēladē tou kosmou tynchanousan euprepēs gar egeneto tę̄ tou baptismatos chariti" hothen ouch eipen, par᾽ emoi estin, alla, met᾽ emou estin, hōs nymphē nymphiou toutou gar eina: dj Echchlēsia tou Christou nomizetai. « Thyson tǭ Theǭ thysian aineseōs. » Genou, phēsi, tois angelois ephamillos “ memēsai «ē doxologich ta Xspagiy diēgēsai chathaper hoi ouranoi doxan Theou thyson thysian hēnper pasa hē chtisis prospherei doxazousa diēnechōs. "long de xo thysian haigeseōs tas aretas legei, di᾿ hōn ho Theos lista dioper tois Lamgatō to phōs hymōn emprosϑen tōn anthrōpōn, hepōs idōsi ta kaia hymōn erga, kai doxazousi ton Patera hymōn ton en tois ouragois. Thlipsin 0i ton peirasmon, ton para anthrōpōn, f) pou Satana ginomenon noēson. apostolois elegen "Av toinyn tote ton Theon epichalesōmetha, exeleita! hēmas, hōsper pote kai eichotō: auton paradoxon hēmin oichonomoumenōn pragmatōn doxazomen, « Synete dē tauta, hoi epilanthanomenoi. » tēn Sousanan exeileto " Tēn hēmeran hypographei tou thanaton, en fj chaloumenos echastos meta tachous harpazetai. Hōste chrē prys aleiphēn tōn hamartēmatōn idein, heōs hēmin eis metanoian chairos dapsileuetai. « thysia aineseōs doxasei me.» Tis hautē kai poia hodos : Ē choinōnia tou Despotichou sōmatos te kai haimatos, hēn autos hēmin prōtos en tę̄ Siōn chatarxamenos ede: Epeidē toinyn eis lytrōsin tōn hamartēmatōn tois lamthanousi dedotai, eichotōs esti sōtērion tou Theou eichotōs xa hodos pōs eis ouranon hodeuta!: toi «-oēseugomenois deichnyousa. pollais tais alogistois areschetai. A tan
[Psalm 49] “… will burn before him.” … of that storm or tempest …, when we are beaten as by waves by our conscience, lashing us with its accusations, or by our thoughts, accusing or else defending us.
“He will summon the heaven.” By heaven he means those whose minds are set on heavenly things, of whom Paul said, “As we have borne the image of the earthy, let us also bear the image of the heavenly.” By earth he means those whose minds are set on earthly things, who serve the clay and the brick; by heaven, those whose minds are set on heavenly things. These, then, he promises to gather together, in order to distinguish his own people. And concerning the people of the Jews: … he calls these “holy” because of …, who … God’s … by sacrifices, not knowing that God … the rational sacrifice, not …. Therefore he commanded them to be gathered together, so that they might be taught this.
“Not for your sacrifices will I reprove you.” Perhaps the children of the Jews disbelieved when they heard these things, and were at a loss whether it could ever come about completely. But now the word has been seen as fact: their sacrifices no longer operate, since the temple has been destroyed, the altar has fallen, and the whole order of worship upon it has perished, and the city too, where alone the sacrifices according to the law had to be performed. I have no need, he says, of irrational sacrifices; otherwise what prevents wild beasts and cattle from being offered? Perhaps by wild beasts and cattle he means the nations, and by oxen he means those from the people of the Jews who believed. Possessing their offering, he no longer accepts the offerings from the people of the Jews, as superfluous; for what follows is also said about them. Understand by “the birds of the sky” those who practise virginity or continence, since they fly on high about heaven, living the life of wisdom like the angels. He calls the Church herself “the beauty of the field,” that is, of the world; for she became comely by the grace of baptism. Hence he did not say “is beside me,” but “is with me,” as a bride with her bridegroom; for the Church is reckoned to be the bride of Christ.
“Sacrifice to God a sacrifice of praise.” Become, he says, a rival of the angels; imitate the Cherubim in giving glory; recount, as the heavens recount the glory of God; sacrifice the sacrifice which all creation offers as it glorifies him unceasingly. Perhaps by “sacrifice of praise” he also means the virtues, by which God is glorified most; therefore he said to the apostles, “Let your light shine before men, so that they may see your good works and glorify your Father who is in heaven.” Understand by “affliction” the trial that comes from men or from Satan. If then at that time we call upon God, he will deliver us, as once he delivered Susanna; and we fittingly glorify him, since affairs are arranged for us beyond all expectation.
“Understand these things, you who forget.” He is describing the day of death, on which each one, being called, is swiftly snatched away. So we must look to the blotting out of our sins while the time for repentance is still given us in abundance.
“A sacrifice of praise will glorify me.” What is this, and what kind of way? The communion of the Master’s body and blood, which he himself first began for us in Zion … Since, then, it has been given to those who receive it for the redemption of their sins, it is fittingly “the salvation of God,” and fittingly also a “way,” showing those who … how one travels to heaven. … is pleased with many irrational …
Chapter 50
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€ Εἰς τὸ τέλος, ψαλμὸς τῷ Δαυϊδ ἐν τῷ ἐλθεῖν πρὸς αὐτὸν Νάθαν τὸν προφήτην, ἡνίχα εἰσῆλθε πρὸς Βηρσαῦεέ. » Σαφέστερον τὴν ἱστορίαν ἡ βίδλος τῶν Βασιλέων χέχτηται. Τὴν Βηρσαθεὲ γὰρ Οὐρίου τοῦ Χετμαίου γυναῖχα τυγχάνουσαν λουομένην ἀπὸ τοῦ δώματος τότε Δαθδὶδ θεασάμενος, εγένετ εἶτα ἐρασθεὶς χαλέσας συν- Ἐν γαστρὶ δὲ λαθούσης αἰσχυνθεὶς, τὸν Οὐ ρίαν, πεσεῖν ἐν τῷ πολέμῳ παρατάξαντος Ἰωὰθ τοῦ τρατηγοῦ παρεσχεύαζε πρόμαχον στῆσαι τὸν Οὐρίαν, οὕτως καὶ ὑπὸ τῶν ἀλλοφύλων ἀπέχτεινεν. Ἐπὶ τού τοῖς ὁ Θεὸς ὀργισθεὶς, Νάθαν αὐτῷ τὸν προφήτην ἀπειλοῦντα διὰ τὸν φόνον καὶ τὴν μοιχείαν ἔπεμψεν. Ὁ δὲ εἰς μετάνοιαν ὁρῶν ψαλμὸν τὸν ἐχόμενον ἔγρα- Ψψεν οὐχ αἰσχυνθεὶς δημοσιεῦσαι τὸ τραῦμα, ἵνα τοῖς ἁμαρτωλοῖς ἀποδείξῃ τῆς μετανοίας τὸ φάρμαχον. ἸΕξαλειφθῆνα! τὴν ἀνομίαν, ὥστε μὴ μόνον 1207ναι τὸ τραῦμα, ἀλλὰ μηδὲ μώλωπα περιλειφθῆνα: βούλεται, ἐφ᾽ ᾧ καὶ τῶν οἰχτιρμῶν τὸ πλῆθος προτείνει. Οὐδὲ γὰρ ἀφ᾽ ἑνὸς οἰχτιρμοῦ, τουτέστιν, ἀπὸ συγγνώμης τῆς ἐφ᾽ ἑν! παραπτώματι σωθῆναι ἁμχρπωλὸς δύναται, πολλῶν δὲ καὶ ἐπὶ πολλοῖς οἰ χτιρμοῖς, ὥστε διαφυγεῖν τὴν ἀπειλὴν, καὶ τὴν χόλασιν χρήξομεν. Οὐχ ἁπλῶς πλῦναι, ἀλλ᾽ ἐπὶ πλεῖον ἱκέτευσεν ἀναλόγως τῷ CE EN παραχαλῶν γενέσθαι τὴν x&θαρσιν. Ὥσπερ γὰρ τὸ μὲν ῥυπωθὲν συμμέτρως ἱμάτιον εὐχόλως πλύνεται καὶ χαθαίρεται " τὸ δὲ ἄγαν καὶ πολλάχις, σπουδαιοτέρας χρήζει καὶ ἐπιπόνου πλύσεως, τὸν αὐτὸν δὴ τρόπον ψυχὴ, 3j μὲν ἅπαξ ἁμαρτηχυΐα καὶ μέτρια, συμμέτρῳ μετανοίᾳ χαθαίρεται " πολλὰ δὲ ὅταν αὐτῇ καὶ χαλεπὰ ἁμαρτήματα γένηται, οὐ χρὴ πάρεργον εἶναι, ἀλλὰ μετ πόνου πολλοῦ καὶ πράξεων ἀγαθῶν τὴν μετάνοιαν. Ταύτῃ γὰρ ὁ Θεὸς πλύνει τὰ ἡμέτερα πταίσματα. Καλῶς δὲ τὴν ἁμαρτίαν ἀνομίαν ἐχάλεσε, δεῖξαι βουληθεὶς, ὅτι οὐδὲ αὐτῷ νόμον παραθαίΐνειν ἐξῆν, εἰ καὶ βασιλεὺς ἐτύγχανε. Βασιλεῖ γὰρ τῷ πάντων ὑψηλοτέ- Qu προσέχρουσεν. « Ὅτι τὴν ἀνομίαν μου ἐγὼ γινώσχω. » Μαχάριον ὅταν τις οἰχείαν ἁμαρτ fay ἐπίσταται, ἐν ὀφθαλμοῖς δὲ ἔχει διαπαντὸς τὰ πταίσματα. Ὁ μὲν γὰρ γινώσχων,, χαὺ μεμνημένος, καὶ τοῖς ὀφθαλμοῖς τῖῖς Ψυχῆς χατανοῶν τῶν ἑαυτοῦ πταισμάτων τὰ τραύματα, αἰσχύνεται, τῇ μνήμῃ τὴν ψυχὴν νύττεται, καὶ ὑπὲρ τῆς αἰσχύνης ἀναγχασθεὶς εἰς μεταμέλειαν ἔρχεται. Ὃ δὲ ληθην παθὼν, εἰς ἕτερα πάλιν ἁμαρτήματα (ὡς μηδενὸς αὐτῷ χαχοῦ πραχθέντος) προσάγεται. « Σοὶ μόνῳ ἥμαρτον. » Οὐχ ὅτι πάντας ἀνθρώπους ἔλαθεν, ὥσπερ τινὲς νομίζουσιν: οὐδὲ γὰρ αὐτὴν Dmpoa6ci τὴν μοιχευθεῖσαν, ἀλλ᾽ οὐδὲ τοὺς χεχληχότας αὐτὴν λαθεῖν τὸ δράμα Ἰωὰθ τῆς μοιχείας ἐδύνατο. ὃὲ τὸν φόνον ὡσαύτως τῷ a συμπράξας ἐπίστατο. 'AXX οὐὃς αὐτὸς ἐν ἐξουσίᾳ τὴν ἁμαρτίαν δ:ιὰ τὴν βασιλείαν εἰχότως εὐσεθοῦς ἐτύγχανεν. ᾿Αλλὰ σοὶ μόνῳ ἥμαρτον, ἔλεγεν" ἐπειδὴ μόνῳ τῷ Θεῷ μὴ ἁμαρτάνειν ἡμᾶς μέλει ὡς δημιουργῷ φειδομένῳ τοῦ πλάσματος. Ἴσως δὲ, Καὶ τὸ πονηρὸν ἐνώπιόν σου ἐποίησα" ὅτι πάντων ὡς βασιλεῖ χαριζομένων, καὶ τῇ σιωπῇ χρυπτόντων τὸ ἁμάρτημα, ὁ Θεὸς τὸν Νάθαν ἔπεμψε καὶ πονηρὰν οὖσαν τὴν πρᾶξιν ἐξήλεγξε, καὶ τίνος τοῦτο χάριν, τὰ ἑξῆς ἀχόλουθα δείχνυσιν. « Ἰδοὺ γὰρ ἐν ἀνομίαις συνελήφθην. » Ταῦτα οὐ μόνον διὰ τὸν ῥύπον τὸν Ex: τοῦ ᾿Αδὰμ χαταγόμενον λέγεται" αὐτοῦ γὰρ ἕνεχα ῥυπαροὶ νομιζόμεθα γίνεσθαι, ὥστε xaY πρὶν ἐλθεῖν εἰς ἕξιν ἣλιχίας χαλοῦ καὶ χαχοῦ δεχομένης διάχρισιν, χαθάρσεως ὡς ἐκ πατέρων ἐῤῥυπωμένοι χρήσομεν. Τοῦτο γὰρ καὶ παρὰ τῷ Ἰὼδ εἰρημένον εὑρήσομεν’ Τίς, φησὶ, καυχήσεται καθαρὸς εἶναι ἀπὸ ῥύπου; 4AA' οὔτε βρέφος, κἂν μία ἡμέρα ἡ ζωὴ αὐτοῦ. Vobz τούτοις μητέρα τῆς ἁμαρτίας τὴν ἐπιθυμίαν ἡ Γραφὴ χαλεῖν ἡ θεόπνευστος εἴωθεν. "ἔγγονον δὲ τὸν θάνατον καὶ μαρτυρεῖ ὁ Ἰάχωδος λέγων " Ἢ ἐπιθυμία συ.λαδοῦσωα τίκτει ἁμαρτίαν, ἡ δὲ ἁμαρτία ἀποτειεσθεῖσα ἀποχύει θάνατον. Ὥστε ὅταν ἁμαρτάνωμεν, ἐν ἁμαρτίαις συλλαμθανόμεθα. « Ῥαντιεῖς “Ὥσπερ xa ἡ τῷ μὲν ὕδατι νόμεθα. πάλιν ἑχατέρας ἢ δωρξᾷ τοῦ βαπτίσματος, πλυνόμεθα, τῷ 05 πνεύματι λαμπρου- ΣΕ; £o ον ᾿Αχουτιεῖς με ἀγαλλίασιν. » Ταπεινοῦντα!: μὲν τὰ τῆς Ψυχῆς ὀστέα, τουτέστιν αἱ δυνάμεις, ὑπὸ τῆς ἁμαρτίας, καὶ συντρίόδονται" ἀλλὰ τῇ μετανοίᾳ σωθέντα ἀναθάλλει, καὶ εἰς τὴν τὴν E ἐπανέρχεται. ν τὸ πρόσωπόν σου. ν μὴ Ἐπ έν οὐ i5 Πῶς ὁὲ τοῦτο χατορθοῦται; Ὅταν ἡμεῖς ἀγαθὰς πράξεις καὶ ἀρετὰς ἀσχήσωμεν, ἵνα τοῦ χριτοῦ τὸν ὀφθαλμὸν εἰς αὐτὰς μετενέγχωμεν" οὕτω γὰρ καὶ τῆς τῶν ἡμετέρων ἁμαρτημάτων θεωρίας αὐτὸν ἀποστῆσαι δυνάμεθα. « Καὶ πάσας ἀνομίας μου ἐξάλειψον. » Οὐ μίαν, ἀλλὰ πάσας" ἱχανὴ γὰρ καὶ ἡ μία παραπέμψαι πρὸς γέενναν. Μὴ τοίνυν ἡμεῖς τῆς τυχούσῆς ἁμαρτίας ἀμελήσωμεν. Ἐὰν γὰρ ἐσπιλωμένος, οὗτινος ἣν ῥύπου, ὃ χιτὼν εὑρεθῇ ὁ ἡμέτερος, εἰς τὸν νυμφῶνα εἰσελθεῖν τοῦ βασιλέως, ἢ πατῆσαι τὴν αὐλὴν οὐ δυνάμεθα. Τοῦτο ὁ Παῦλος ἐπισφραγίζων pot, οὐχ ἅρπαγες βασιιϊείαν' Θεοῦ σουσι. « Καρδίαν χαθαρὰν χτίσον ἐν € Οὐχ ἵνα τὴν φύσιν ἀι! (οὐδὲν γὰρ αὕτη φαῦo) ἐχέχτητο)" ἀλλ᾽ ἵνα τὸν λογισμὸν τῆς ψυχῆς ὙΠ χινο “7201, 15. 151 ἐνόμιζεν. ᾿Λνάξιον γὰρ τοῦτο προφήτου xav βασιλέως A δα], ΧΗ, 10, ?! ταῖς ἐπινοίαις τοῦ διαδόλου γενόμενον" χτίσαι γὰρ πορὰ τῇ θείᾳ Γραφῇ πολλάκις τὸ διορθώσασθαι λέ- « Καὶ πνεῦμα εὐθὲς ἐγκαίνισον. » Θεωρεῖς ὡς οὐ τὴν φύσιν ἀμεῖψα' ὁ προφήτης, ἀλλὰ τὴν χάριν ἐλθεῖν, ἵνα τῇ χαμνούσῃ τῇ φύσει, καὶ ὑπὸ τῆς ἁμαρτίας παλαιωθήσῃ προσεύχεται βοηθήσῃ. Πνεῦμα γὰρ εὐθὲς οὐ τὸ ἐν ἡ μῖν τὸ ζωτιχὸν τοῦτο λέγει, ἀλλ᾽ αὐτὸ τοῦ θεοῦ τὸ Πνεῦμα, περὶ οὗ ἐν ἑτέρῳ ψαλμῷ ἐμελῴδησεν Τὸ Πγεῦμά σου τὸ ἀγαθὸν ἐδηγήσει μὲ ἐν γῇ εὐθείᾳ. Τοῦτο ἐν τοῖς ἐγχάτοις ἔγχατα, τουτέστιν ἐν τοῖς ἀναγχαΐοις zo λίαν χαιρίοις τῆς Ψυχῆς μορίοις ἐγχαινισθῆναι βούλεται, 50. μὲν xo πρὸ τούτων ἐν ἡμῖν τελείως oiχοῦν, οὐδὲ ἐφ᾽ ἡμῖν ἀναπαυόμενον διχ τὴν ἡμετέραν ἀσθένειαν ὑφ᾽ ἧς οὐχ ἣμεν ἱχανοὶ τὴν χάριν ὁλόχλη pov δέξασθαι. Διόπερ αὐτὸ ἐγκαινισθῆναι ἵνα πάντως ἐν ἡμῖν ἀπαρτισθῇ προσεύχεται " οἶχος γὰρ ὁ συμπληρούμενος, ἐκεῖνος ἐγχαινίζεται, Καχὸν μὲν οἰκέτῃ τὸ τοῦ δεσπότου ζημειωθῆναι πρόσωπον "ὡσαύτως χοὶ υἱῷ τῷ τοῦ πατρὸς, καὶ στρατιώτῃ τῷ τοῦ βασιλέως “ ἐξόριστος γὰρ ὁ τοιοῦτος εὑρίσχεται " ἐπὶ ὃς Θεοῦ ὄλεθρον τοῦτο παρασχευάζει: τι. Οὐδὲ γὰρ Πατὴρ μόνον καὶ Δεσπότῆς: ἡμῖν Θεὸς εἴποις ζωὴν καὶ σωτηρίαν τὴν ἡμετέραν συντεινόντων χαθέστηχεν, “Ὥστε, ὅταν ἀφ᾽ ἡμῶν τῷ πάσχο xa Βασιλεὺς, ἀλ)ὰ πᾶν ὅτιπερ ἂν τῶν εἰς ἀποστρέφει τὸ πρόσωπον, παραχρῆμα ἀπολλύμεθα tv πᾶσα ἡμῶν ἡ χορηγία τῶν ἀγαθῶν ζημειούμενοι. Διὰ τί OS ἀντὶ τοῦ εἰπεῖν, Μὴ ἀνέλῃς τὸ πνεῦμα, Μὴ ἀνταγνέϊῃς ἕταξεν; Ἐπειδήπερ ἅπαξ τῆς ἐν ἡμῖν ἐνεργείας τοῦ Πνεύματος πεῖραν διὰ τῆς τοῦ 'λδὰμ. παραχοῆς, καὶ προφῆτιχῆς χάριτος, ἣ διὰ πραχτιχῆς ἀρετῆς οἱ τοῦ Θεοῦ Ὅπερ εἰχότως τὸ Πνεῦμα τὸ ἅγιον, φυλάττοντες τὰς ἐντολὰς ἐδέξαντο. μὴ ἀνταναιρεθῆναι προσηύχετο, ὥστε μὴ καὶ δευτέpa» αὐτοῦ ὑποστῆναι ἀφαίρεσιν. « Διδάξω ἀνόμους τὰς ὁδούς σου. » Ἐδίδασχε μὲν τὰς ὁδοὺς τοῦ Θεοῦ καὶ πρότερον, ἀλλ᾽ οὔτε τοὺς ἀνόμους ἴσως, οὐδὲ προσευχῇ τὴν διδασχαλίαν πρὸ τῆς ἁμαρτίας τοτοῦτον ἐτίθετο, τότε ὃς μᾶλλον ἀφ᾽ οὗπερ ἡμαρτηχὼς μετενόησεν. Ὥσπερ γὰρ ἐκχεῖνος λέγειν περὶ θεραπείας πιστεύεται μᾶλιστα ὁ νενοσηχὼς αὐτὸς, καὶ πεῖραν τοῦ φαρμάχου θύρα τῇ μετανοίᾳ σω!)έντ δεξάμενος" οὕτω x3 οἱ τοῖς ἄλλοις ἁμαρτωλοῖς ἐπιστροφῆς χαὺ σωτηρίας εὑ- ἜΣ caf ὥστε τὸν Παῦλον μετὰ παῤῥησίας βοᾷν" Χριστὸς Ἰησοῦς iA3ev. εἰς τὸν κόσμον ἁμαρτω- Aobe σῶσαι, ὧν πρῶτός εἶμι ἐγώ. Εἰ ἀπιπτ ἴτε τῷ κηρύγματ τι, φησὶν, ἁμαρτωλῶν σωτηρίαν vr ρύττοντι, ἀπ᾽ ἐπιστεύθην Εὐαγγελίου γενέσθαι διάχονος. ἐμοῦ τυῦ χηρύττοντος μά ἄθετε, ὅτι διώχτης ὧν ἀνοίξεις. » τὰ χείλη διὰ τὴν μετανοίᾳ ἀνοίγεσπ « Κύριξ, τὰ χείλη μου ὁ Ὁρᾷς ὅτι χεχλεισμένα τοῦ Δαβὶδ ἁμαρτίαν ἐτύγχανεν, ἀλλὰ πάλιν τῇ | και, καὶ τοῦ Θεοῦ διηγεῖσθαι τὴν αἵνεσιν. jo ru À ισ OE κεφάλαιον τῶν ὕμνων τοῦ ἁμαρ φὴν ἔχουσα. Τὴν ταπεινοφροσύνην θυσίαν ἀρεστὴν τῷ Θεῷ εἴνα: τὸ Πνεῦμα ἐχτίθεται ^ Ἀαχάριοι γὰρ οἱ πτωχοὶ τῷ πνεύματι, ὅτι αὐτῶν ἐστιν" ἡ βασιϊεία τῶν οὐparàr. Πῶς: δὲ ἡμῶν τὸ πνεῦμα ἐπὶ τῷ ταπεινωηῆναι συντρίδομεν; Ὅταν χαλὸν μὲν πράξαντες, μὴ ἐπαρθῶμεν, διηνεχῆ ὃὲ μνήμην τῶν τῶν ἡμετέρων ἔχομεν. Εὐδοχίαν δὲ τωλοῦ τὴν ἐπιστροἐπιστρο ἁμαρτημάτων τὴν τοῦ Μονογενοῦς προσαγορεύξ: ΠΝ ΗΝ tk A 7. —- ΓΞ σάρχωσιν. Δῆλον δὲ ἀφ᾽ ὧν lxoXog πρὸ: ᾿Εφεσίους ἔγραφε φησὶ δὲ οὕτως ptor τοῦ θειήματος αὐτοῦ καὶ τὴν εὐδοκίαν εὖὐτοῦ ἣν προέθετο ἐν αὐτῷ εἰς οἱκογομίαν τοῦ πιηρώματος τῶν καιρῶν. "Ey ταύτῃ τοίνυν ἡ Σιὼν ἀγαθύνεται, διὰ τὸ ἐπιτελεσθὲν αὐτῇ τοῦ θείου δείπνου μυστήριον ἕτερά τε πολλὰ τὰ παρ᾽ αὐτῇ πεπραγμένα καὶ πρυξλθόντα θαύματα,
€ Eis to telos, psalmos tǭ Dauïd en tǭ elthein pros auton Nathan ton prophētēn, hēnicha eisēlthe pros Bērsauee. » Saphesteron tēn historian hē bidlos tōn Basileōn chechtētai. Tēn Bērsathee gar Ouriou tou Chetmaiou gynaicha tynchanousan louomenēn apo tou dōmatos tote Dathdid theasamenos, egenet eita erastheis chalesas syn- En gastri de lathousēs aischyntheis, ton Ou rian, pesein en tǭ polemǭ parataxantos Iōath tou tratēgou parescheuaze promachon stēsai ton Ourian, houtōs kai hypo tōn allophylōn apechteinen. Epi tou tois ho Theos orgistheis, Nathan autǭ ton prophētēn apeilounta dia ton phonon kai tēn moicheian epempsen. Ho de eis metanoian horōn psalmon ton echomenon egra- Pspsen ouch aischyntheis dēmosieusai to trauma, hina tois hamartōlois apodeixę̄ tēs metanoias to pharmachon. IExaleiphthēna! tēn anomian, hōste mē monon 1207nai to trauma, alla mēde mōlōpa perileiphthēna: bouletai, eph᾽ hǭ kai tōn oichtirmōn to plēthos proteinei. Oude gar aph᾽ henos oichtirmou, toutestin, apo syngnōmēs tēs eph᾽ hen! paraptōmati sōthēnai hamchrpōlos dynatai, pollōn de kai epi pollois oi chtirmois, hōste diaphygein tēn apeilēn, kai tēn cholasin chrēxomen. Ouch haplōs plynai, all᾽ epi pleion hiketeusen analogōs tǭ CE EN parachalōn genesthai tēn x&tharsin. Hōsper gar to men rhypōthen symmetrōs himation eucholōs plynetai kai chathairetai " to de agan kai pollachis, spoudaioteras chrēzei kai epiponou plyseōs, ton auton dē tropon psychē, 3j men hapax hamartēchyïa kai metria, symmetrǭ metanoią chathairetai " polla de hotan autę̄ kai chalepa hamartēmata genētai, ou chrē parergon einai, alla met ponou pollou kai praxeōn agathōn tēn metanoian. Tautę̄ gar ho Theos plynei ta hēmetera ptaismata. Kalōs de tēn hamartian anomian echalese, deixai boulētheis, hoti oude autǭ nomon parathaiïnein exēn, ei kai basileus etynchane. Basilei gar tǭ pantōn hypsēlote- Qu prosechrousen. « Hoti tēn anomian mou egō ginōschō. » Macharion hotan tis oicheian hamart fay epistatai, en ophthalmois de echei diapantos ta ptaismata. Ho men gar ginōschōn,, chau memnēmenos, kai tois ophthalmois tiis Psychēs chatanoōn tōn heautou ptaismatōn ta traumata, aischynetai, tę̄ mnēmę̄ tēn psychēn nyttetai, kai hyper tēs aischynēs ananchastheis eis metameleian erchetai. Ho de lēthēn pathōn, eis hetera palin hamartēmata (hōs mēdenos autǭ chachou prachthentos) prosagetai. « Soi monǭ hēmarton. » Ouch hoti pantas anthrōpous elathen, hōsper tines nomizousin: oude gar autēn Dmpoa6ci tēn moicheutheisan, all᾽ oude tous chechlēchotas autēn lathein to drama Iōath tēs moicheias edynato. hoe ton phonon hōsautōs tǭ a sympraxas epistato. 'AXX ouos autos en exousią tēn hamartian d:ia tēn basileian eichotōs eusethous etynchanen. ᾿Alla soi monǭ hēmarton, elegen" epeidē monǭ tǭ Theǭ mē hamartanein hēmas melei hōs dēmiourgǭ pheidomenǭ tou plasmatos. Isōs de, Kai to ponēron enōpion sou epoiēsa" hoti pantōn hōs basilei charizomenōn, kai tę̄ siōpę̄ chryptontōn to hamartēma, ho Theos ton Nathan epempse kai ponēran ousan tēn praxin exēlenxe, kai tinos touto charin, ta hexēs acholoutha deichnysin. « Idou gar en anomiais synelēphthēn. » Tauta ou monon dia ton rhypon ton Ex: tou ᾿Adam chatagomenon legetai" autou gar henecha rhyparoi nomizometha ginesthai, hōste xaY prin elthein eis hexin hēlichias chalou kai chachou dechomenēs diachrisin, chatharseōs hōs ek paterōn errhypōmenoi chrēsomen. Touto gar kai para tǭ Iōd eirēmenon heurēsomen’ Tis, phēsi, kauchēsetai katharos einai apo rhypou? 4AA' oute brephos, kan mia hēmera hē zōē autou. Vobz toutois mētera tēs hamartias tēn epithymian hē Graphē chalein hē theopneustos eiōthen. "engonon de ton thanaton kai martyrei ho Iachōdos legōn " Ē epithymia sy.ladousōa tiktei hamartian, hē de hamartia apoteiestheisa apochyei thanaton. Hōste hotan hamartanōmen, en hamartiais syllamthanometha. « Rhantieis “Hōsper xa hē tǭ men hydati nometha. palin hechateras ē dōrxą tou baptismatos, plynometha, tǭ 05 pneumati lamprou- SE? £o on ᾿Achoutieis me agalliasin. » Tapeinounta!: men ta tēs Psychēs ostea, toutestin hai dynameis, hypo tēs hamartias, kai syntriodontai" alla tę̄ metanoią sōthenta anathallei, kai eis tēn tēn E epanerchetai. n to prosōpon sou. n mē Ep en ou i5 Pōs hoe touto chatorthoutai? Hotan hēmeis agathas praxeis kai aretas aschēsōmen, hina tou chritou ton ophthalmon eis autas metenenchōmen" houtō gar kai tēs tōn hēmeterōn hamartēmatōn theōrias auton apostēsai dynametha. « Kai pasas anomias mou exaleipson. » Ou mian, alla pasas" hichanē gar kai hē mia parapempsai pros geennan. Mē toinyn hēmeis tēs tychousēs hamartias amelēsōmen. Ean gar espilōmenos, houtinos hēn rhypou, ho chitōn heurethę̄ ho hēmeteros, eis ton nymphōna eiselthein tou basileōs, ē patēsai tēn aulēn ou dynametha. Touto ho Paulos episphragizōn pot, ouch harpages basiiïeian' Theou sousi. « Kardian chatharan chtison en € Ouch hina tēn physin ai! (ouden gar hautē phauo) echechtēto)" all᾽ hina ton logismon tēs psychēs HyP chino “7201, 15. 151 enomizen. ᾿Lnaxion gar touto prophētou xav basileōs A da], ChĒ, 10, ?! tais epinoiais tou diadolou genomenon" chtisai gar pora tę̄ theią Graphę̄ pollakis to diorthōsasthai le- « Kai pneuma euthes enkainison. » Theōreis hōs ou tēn physin ameipsa' ho prophētēs, alla tēn charin elthein, hina tę̄ chamnousę̄ tę̄ physei, kai hypo tēs hamartias palaiōthēsę̄ proseuchetai boēthēsę̄. Pneuma gar euthes ou to en hē min to zōtichon touto legei, all᾽ auto tou theou to Pneuma, peri hou en heterǭ psalmǭ emelǭdēsen To Pgeuma sou to agathon edēgēsei me en gę̄ eutheią. Touto en tois enchatois enchata, toutestin en tois ananchaïois zo lian chairiois tēs Psychēs moriois enchainisthēnai bouletai, 50. men xo pro toutōn en hēmin teleiōs oichoun, oude eph᾽ hēmin anapauomenon dich tēn hēmeteran astheneian hyph᾽ hēs ouch hēmen hichanoi tēn charin holochlē pov dexasthai. Dioper auto enkainisthēnai hina pantōs en hēmin apartisthę̄ proseuchetai " oichos gar ho symplēroumenos, ekeinos enchainizetai, Kachon men oiketę̄ to tou despotou zēmeiōthēnai prosōpon "hōsautōs choi huiǭ tǭ tou patros, kai stratiōtę̄ tǭ tou basileōs “ exoristos gar ho toioutos heurischetai " epi hos Theou olethron touto parascheuazei: ti. Oude gar Patēr monon kai Despotēs: hēmin Theos eipois zōēn kai sōtērian tēn hēmeteran synteinontōn chathestēchen, “Hōste, hotan aph᾽ hēmōn tǭ pascho xa Basileus, al)a pan hotiper an tōn eis apostrephei to prosōpon, parachrēma apollymetha tv pasa hēmōn hē chorēgia tōn agathōn zēmeioumenoi. Dia ti OS anti tou eipein, Mē anelę̄s to pneuma, Mē antagneïę̄s hetaxen? Epeidēper hapax tēs en hēmin energeias tou Pneumatos peiran dia tēs tou 'ldam. parachoēs, kai prophētichēs charitos, hē dia prachtichēs aretēs hoi tou Theou Hoper eichotōs to Pneuma to hagion, phylattontes tas entolas edexanto. mē antanairethēnai prosēucheto, hōste mē kai deutepa» autou hypostēnai aphairesin. « Didaxō anomous tas hodous sou. » Edidasche men tas hodous tou Theou kai proteron, all᾽ oute tous anomous isōs, oude proseuchę̄ tēn didaschalian pro tēs hamartias totouton etitheto, tote hos mallon aph᾽ houper hēmartēchōs metenoēsen. Hōsper gar ekcheinos legein peri therapeias pisteuetai malista ho nenosēchōs autos, kai peiran tou pharmachou thyra tę̄ metanoią sō!)ent dexamenos" houtō x3 hoi tois allois hamartōlois epistrophēs chau sōtērias heu- ES caf hōste ton Paulon meta parrhēsias boąn" Christos Iēsous iA3ev. eis ton kosmon hamartō- Aobe sōsai, hōn prōtos eimi egō. Ei apipt ite tǭ kērygmat ti, phēsin, hamartōlōn sōtērian vr ryttonti, ap᾽ episteuthēn Euangeliou genesthai diachonos. emou tyy chēryttontos ma athete, hoti diōchtēs hōn anoixeis. » ta cheilē dia tēn metanoią anoigesp « Kyrix, ta cheilē mou ho Horąs hoti chechleismena tou Dabid hamartian etynchanen, alla palin tę̄ | kai, kai tou Theou diēgeisthai tēn hainesin. jo ru A is OE kephalaion tōn hymnōn tou hamar phēn echousa. Tēn tapeinophrosynēn thysian arestēn tǭ Theǭ eina: to Pneuma echtithetai ^ Aacharioi gar hoi ptōchoi tǭ pneumati, hoti autōn estin" hē basiïeia tōn ouparar. Pōs: de hēmōn to pneuma epi tǭ tapeinōēēnai syntridomen? Hotan chalon men praxantes, mē eparthōmen, diēnechē hoe mnēmēn tōn tōn hēmeterōn echomen. Eudochian de tōlou tēn epistroepistro hamartēmatōn tēn tou Monogenous prosagoreux: PN ĒN tk A 7. —- NX sarchōsin. Dēlon de aph᾽ hōn lxoXog pro: ᾿Ephesious egraphe phēsi de houtōs ptor tou theiēmatos autou kai tēn eudokian euytou hēn proetheto en autǭ eis hoikogomian tou piērōmatos tōn kairōn. "Ey tautę̄ toinyn hē Siōn agathynetai, dia to epitelesthen autę̄ tou theiou deipnou mystērion hetera te polla ta par᾽ autę̄ pepragmena kai pryxlthonta thaumata,
[Psalm 50] “To the end, a psalm of David, when Nathan the prophet came to him, after he had gone in to Bathsheba.” The book of Kingdoms holds the story more clearly. David saw Bathsheba, the wife of Uriah the Hittite, bathing, from the roof; then, falling in love, he summoned her and lay with her. When she conceived, he was ashamed, and he arranged with Joab the general, who was drawing up the battle line, to station Uriah in the front rank so that he would fall in the war; and so he killed him by the hand of the foreigners. God was angered at this and sent him Nathan the prophet, threatening him because of the murder and the adultery. David, looking to repentance, wrote the psalm that follows. He was not ashamed to make his wound public, so that he might show sinners the remedy of repentance.
He wants his lawlessness “blotted out,” so that not only the wound may be healed but not even a scar may be left; and for this he holds out “the multitude of your compassions.” For a sinner cannot be saved by one act of compassion, that is, by pardon for a single transgression; we need many compassions, and for many sins, in order to escape the threat and the punishment.
He begged not simply to be washed but to be washed “more,” asking that the cleansing be in proportion to the …. For as a garment moderately soiled is easily washed and cleaned, while one soiled heavily and often needs a more careful and laborious washing, so a soul that has sinned once and moderately is cleansed by moderate repentance; but when its sins are many and grievous, repentance must not be done in passing, but with much toil and with good works. For by such repentance God washes our offences. He rightly called the sin “lawlessness,” wishing to show that he too was not permitted to transgress the law, even though he was a king; for he had offended the King who is higher than all.
“For I know my lawlessness.” It is a blessed thing when a man knows his own sin and keeps his offences always before his eyes. For he who knows and remembers, and with the eyes of the soul considers the wounds of his own offences, is ashamed, is pricked in his soul by the memory, and, compelled by the shame, comes to repentance. But he who has forgotten is led on again to other sins, as though he had done no evil.
“Against you only have I sinned.” Not because he escaped the notice of all men, as some think; for the deed of adultery could not escape the notice of Bathsheba herself, the woman with whom adultery was committed, nor of those who summoned her; and Joab likewise knew of the murder, having taken part in it. … since he himself, because of his kingship, held the sin within his own power … But he said, “Against you only have I sinned,” because God alone cares that we do not sin, as the Creator who spares what he has formed. And perhaps he says, “and I have done what is evil in your sight,” because, while all gratified him as king and hid the sin by their silence, God sent Nathan and exposed the deed as evil; and why he did this, the words that follow show.
“For behold, I was conceived in lawlessnesses.” These words are said not only because of the defilement handed down from Adam, on account of which we are reckoned to become defiled, so that even before we reach the age that can distinguish good and evil, we need cleansing as those defiled from our fathers. For we shall find this said also in Job: “Who will boast,” he says, “that he is clean from defilement? Not even an infant, even if its life is one day.” Besides this, the God-inspired Scripture is accustomed to call desire the mother of sin, and death its offspring, as James bears witness when he says: “Desire, when it has conceived, gives birth to sin; and sin, when it is fully grown, brings forth death.” So whenever we sin, we are conceived in sins.
“You will sprinkle me …” Just as …, by the gift of baptism we are washed with the water and made radiant by the Spirit …
“You will make me hear gladness.” The bones of the soul, that is, its powers, are humbled and crushed by sin; but saved by repentance they flourish again and return to their …
“… your face … not …” How is this achieved? When we practise good actions and virtues, so that we turn the judge’s eye toward them; for in this way we can turn him away from looking upon our sins.
“And blot out all my lawlessnesses.” Not one, but all; for even one is enough to send a man to Gehenna. Let us not, then, neglect any sin whatever. For if our garment is found stained with any defilement at all, we cannot enter the bridal chamber of the king or tread his court. Paul sets his seal on this: “… nor robbers will inherit the kingdom of God.”
“Create a clean heart in me.” Not so that God might … the nature (for it had nothing base in itself), but so that the reasoning of the soul … For this was unworthy of a prophet and king, to have come under the devices of the devil. For in the divine Scripture “to create” often means “to set right.”
“And renew a right spirit.” You see that the prophet prays not for his nature to be changed, but for grace to come, so that it may help the nature that is weary and grown old under sin. For by “a right spirit” he does not mean this life-giving spirit within us, but the very Spirit of God, of whom he sang in another psalm: “Your good Spirit will lead me in a level land.” He wants this Spirit to be renewed “in my inward parts,” that is, in the vital and most important parts of the soul. Before this the Spirit did not dwell in us perfectly, nor rest upon us, because of our weakness, by which we were not able to receive the grace whole. Therefore he prays that the Spirit be renewed, so that it may be made complete in us altogether; for it is a house brought to completion that is dedicated.
“Do not cast me away from your face.” It is a misfortune for a servant to lose the face of his master, and likewise for a son to lose his father’s, and for a soldier the king’s, for such a one is found an exile; but in God’s case it brings about destruction. For God is not only Father and Master and King to us, but has become everything that contributes to our life and salvation. So when he turns his face from us, we perish at once, losing the whole supply of good things. Why did he say “do not take away in turn” rather than simply “do not take away the Spirit”? Because once already, through Adam’s disobedience, we … the experience of the Spirit’s working in us; and the men of God received the Holy Spirit by keeping the commandments, through prophetic grace or practical virtue. Fittingly, then, he prayed that the Holy Spirit might not be taken away in turn, so that he might not undergo a second removal of the Spirit.
“I will teach the lawless your ways.” He taught the ways of God before as well, but perhaps not to the lawless, nor did he put such teaching into a prayer before the sin; he did so rather from the time when, having sinned, he repented. For as he who has himself been sick and has tried the remedy is most believed when he speaks about healing, so those who have been saved by the door of repentance are … to other sinners of conversion and salvation; so that Paul cries out boldly, “Christ Jesus came into the world to save sinners, of whom I am the first.” If you disbelieve the preaching, he says, that proclaims the salvation of sinners, … believe me, the one who preaches it, that though I was a persecutor I was entrusted with becoming a minister of the gospel.
“Lord, you will open my lips.” You see that David’s lips were shut because of his sin, but were opened again by repentance, so as to recount the praise of God. … the chief of the hymns is the sinner’s conversion …
[“A sacrifice to God is a broken spirit.”] The Spirit sets out humility as a sacrifice pleasing to God; for “Blessed are the poor in spirit, for theirs is the kingdom of heaven.” How do we break our spirit so as to be humbled? When we do something good and are not puffed up, but keep a constant memory of our sins.
[“Do good, Lord, in your good pleasure to Zion.”] By “good pleasure” he means the incarnation of the Only-begotten. This is clear from what Paul wrote to the Ephesians; he says: “… the mystery of his will, and his good pleasure, which he purposed in him, for the dispensation of the fullness of the times.” In this good pleasure, then, Zion is made good, because of the mystery of the divine supper accomplished in her, and the many other things done and wonders that came forth in her …
Chapter 51
51PG 93:1205
ΨΑΛΜΟΣ ΝΑ", ι Τί ἐγχαυχᾷ ἐν χαχίᾳ; » Θαυμάζοντος καὶ EE τος, ὡς tl; 40v ὅτ! τοσοῦτόν τιν ἐφ᾽ οἷς δεῖ πενθεῖν, ὅτι τὸν μὲν Δωὴκ d προδέτην χαχίᾳ γενόμενον, ὥστ x2. διδάτχαλον ἐλέγχους, ς χαχίαν πρ ἐπὶ τούτοις χαυχῶνται. Π Ἰούδαν ὃξ τὸν ία περιέχει, Ὁ Σ & τὸν εὐεργέτην xa) τροφέα, προδοῦναι, καὶ μηδὲ τοὺς συνεχεῖς μηδὲ τὰς παρχινέσεις αἰσχύνεσθαι. ᾿Ανομίαν ὅλην τὴν ἡ λέραν. » Ἡνίχα τοῖς Φαρισαίοις ὁ ᾿Ιούδας ἔλεγε" Τί θὲ.1ετὲ μοι δοῦγαι,; Οἱ tà, καὶ ἀπὸ τότε ξζήτει παραδῷ. κἀγὼ ὑμῖν δὲ ἔστησων αὐτῷ Y ἀργύρ εὐχαιρίαν, παραδώσω αὑτόν ἵνα αὐτὸν ὭὯσιΞ ὅλην τὴν ἡμέραν με S τῶν τὴν & E gapsiay τῆς προδοσίας ἡ νὺξ ΣΕ ΣῈ τς x20' ἣν τὸ vsy, ἀέχρις δράμα ἔπραξε. ΤᾺΣ, € ᾿Αδιχίαν ἐλογίσατο ἢ γλῶσσά σου. Y αν τὺ δὲ ὡσεὶ ξυρὸν", τουτέστιν ἀναισθήτως τέμνοντα. Τί γὰρ ἐχείνου τοῦ δόλου ὀξύτερον, ὃν τῇ γλώσσῃ τῆς προδοτίας πρὸς τοὺς συλλαθόντας τὸν Ἰησοῦν συνἐθετο "Ov ür φιϊήσω, αὐτὸς ἐστι, κρατήσατε αὖτὸν; € Ἡγάπησας χαχίαν ὑπὲρ ἀγαθωσύνην. » Kaxía ὁ διάδολος, ὡς χαχὰ λόμενος-. ᾿λγαθωσύνη δὲ ὁ ἀγαθότης χατὰ φύσιν. Ἴδιον στὸν ὁ Ἰούδας, tp τὸ λαλῆσαι διχαιοσύν πὴν dici δικαιοσύνην λαθεῖν, καὶ μετὰ γέλιον" εἰς πᾶς i? ΣΤ Σιν y, ὅ. 35 οἱ λαδὴ τὴν ἀρετὴν, ἣν ὁ πλησίον χέχτηται. « Διὰ τοῦτο ὁ Θεὸς χαθελεῖ σε. » Ταῦτα παντὶ μὲν δολίῳ, πολὺ δὲ μᾶλλον πρὸς τὸν προδότην λέγεται χαθεῖλεν γὰρ αὑτὸν ὁ θεὸς εἰς τέλος, καὶ ἀπὸ τῆς σχηνῆς, τουτέστιν Ex τοῦ τόπου τῆς μαθητείας μετέστησεν, καὶ τὴν ῥίζαν ὡς ἀχανθώδους φυτοῦ ἐχ γῆς ζώντων, ἐκ τοῦ γεωργίου τῶν ἀποστόλων ἐξέτιλεν. τοῦ Θεοῦ. » 'Αρμόττει ταῦτά γε τὰ ῥήματα Πέτρῳ εἰς ἀνάμνησιν ἐρχομένῳ τῆς οἰχείας ἀρνήσεως, ὅστις ὡς ἐλαία χατάχαρπος ἐν τῷ οἵκῳ τοῦ Θεοῦ, τουτέστι, τῇ πίστει διηνεχῶς ἱστάμενος, εἰ καὶ πρὸς μιχρὸν ὑπέστη τὸν χαύσωνα τῆς ἀρνήσεως, ἀλλ᾽ ὅμως οὐκ "Ἤλπισα ἐπὶ τὸ ἕλεος ξηράνθη. Τῷ γὰρ δαχρύῳ τῆς μετανοίας τὴν ῥίζαν πότισεν. Διὰ τοῦτό φησιν, ᾿Εξομοιϊογήσομαί σοι, ὅτι ἐποίησεις. Τί ἐποίησας; Ἔλεος, χρηστότητα, συμἀρνησάμενον χήρυχα τῶν μυοἴησας, στύλον τὸν σαλευθέντα χατέστησας, καὶ ποιμένα τῶν ἀμνῶν τὸν πλανηθέντα πάθειαν. "Oct τὸν τηρίων ἐπι cag. Χρηστὸν δὲ οὐχ Ἰουδαίοις, οὐδὲ εἰδωλολατρείαν σι», ἀλλ᾽ ἐγαγτίον τοῖς ὁσίοις, τοῖς διὰ χάρες νοσο τος καὶ εὐφροσύνης δικαιωθεῖσι. Παρὰ τούτοις γὰρ τὸ ὄνομα αὐτηῦ χρηστόν. Τί γὰρ τοῦ ρίας χρηστότερον; Ὑπομένω δέ" Ἰησοῦ προσηγοδιὰ ὑπομείνας εἰς τέλος, οὗτος σωθήσεται
PsALMOS NA", i Ti enchauchą en chachią? » Thaumazontos kai EE tos, hōs tl? 40v hot! tosouton tin eph᾽ hois dei penthein, hoti ton men Dōēk d prodetēn chachią genomenon, hōst x2. didatchalon elenchous, s chachian pr epi toutois chauchōntai. P Ioudan hox ton ia periechei, Ho S & ton euergetēn xa) trophea, prodounai, kai mēde tous synecheis mēde tas parchineseis aischynesthai. ᾿Anomian holēn tēn hē leran. » Hēnicha tois Pharisaiois ho ᾿Ioudas elege" Ti the.1ete moi dougai,? Hoi ta, kai apo tote xzētei paradǭ. kagō hymin de estēsōn autǭ Y argyr euchairian, paradōsō hauton hina auton HōŌsiX holēn tēn hēmeran me S tōn tēn & E gapsiay tēs prodosias hē nyx SE SE ts x20' hēn to vsy, aechris drama epraxe. TAS, € ᾿Adichian elogisato ē glōssa sou. Y an ty de hōsei xyron", toutestin anaisthētōs temnonta. Ti gar echeinou tou dolou oxyteron, hon tę̄ glōssę̄ tēs prodotias pros tous syllathontas ton Iēsoun synetheto "Ov ur phiïēsō, autos esti, kratēsate auton? € Hēgapēsas chachian hyper agathōsynēn. » Kaxia ho diadolos, hōs chacha lomenos-. ᾿lgathōsynē de ho agathotēs chata physin. Idion ston ho Ioudas, tp to lalēsai dichaiosyn pēn dici dikaiosynēn lathein, kai meta gelion" eis pas i? ST Sin y, ho. 35 hoi ladē tēn aretēn, hēn ho plēsion chechtētai. « Dia touto ho Theos chathelei se. » Tauta panti men doliǭ, poly de mallon pros ton prodotēn legetai chatheilen gar hauton ho theos eis telos, kai apo tēs schēnēs, toutestin Ex tou topou tēs mathēteias metestēsen, kai tēn rhizan hōs achanthōdous phytou ech gēs zōntōn, ek tou geōrgiou tōn apostolōn exetilen. tou Theou. » 'Armottei tauta ge ta rhēmata Petrǭ eis anamnēsin erchomenǭ tēs oicheias arnēseōs, hostis hōs elaia chatacharpos en tǭ hoikǭ tou Theou, toutesti, tę̄ pistei diēnechōs histamenos, ei kai pros michron hypestē ton chausōna tēs arnēseōs, all᾽ homōs ouk "Ēlpisa epi to heleos xēranthē. Tǭ gar dachryǭ tēs metanoias tēn rhizan potisen. Dia touto phēsin, ᾿Exomoiïogēsomai soi, hoti epoiēseis. Ti epoiēsas? Eleos, chrēstotēta, symarnēsamenon chērycha tōn myoiēsas, stylon ton saleuthenta chatestēsas, kai poimena tōn amnōn ton planēthenta patheian. "Oct ton tēriōn epi cag. Chrēston de ouch Ioudaiois, oude eidōlolatreian si», all᾽ egagtion tois hosiois, tois dia chares noso tos kai euphrosynēs dikaiōtheisi. Para toutois gar to onoma autēu chrēston. Ti gar tou rias chrēstoteron? Hypomenō de" Iēsou prosēgodia hypomeinas eis telos, houtos sōthēsetai
[Psalm 51] “Why do you boast in wickedness?” Spoken by one who marvels and … that men should … over things for which they ought to mourn: that Doeg the traitor became …, and … the teacher …, and boast in these things. And … Judas … to betray his benefactor and the one who fed him, and not to be ashamed of the constant … or the exhortations.
“Lawlessness all the day.” When Judas said to the Pharisees, “What are you willing to give me, and I will hand him over to you?” they set for him thirty pieces of silver, and from that time he sought an opportunity to hand him over. … all the day … the opportunity for the betrayal … the night in which he did the deed …
“Your tongue devised injustice like a razor,” that is, cutting without being felt. For what is sharper than that guile which he agreed upon by the tongue of betrayal with those who seized Jesus: “The one I kiss is he; take hold of him”?
“You loved wickedness more than goodness.” Wickedness is the devil, as one who wills evil; goodness is the one who is good by nature. … Judas … to speak righteousness … to take …, and after …, namely the virtue that his neighbour possesses.
“Therefore God will destroy you.” These words are spoken to every deceitful man, but much more to the traitor; for God destroyed him utterly, removed him “from the tent,” that is, from the place of discipleship, and plucked up his root, as of a thorny plant, “from the land of the living,” that is, from the field tilled by the apostles.
“… of God.” These words suit Peter, coming to remember his own denial. Like a fruitful olive tree in the house of God, that is, standing constantly in faith, even if for a little while he suffered the scorching heat of the denial, he nevertheless did not wither; for he watered his root with the tear of repentance. Therefore he says, “I will confess to you, for you have acted.” What have you done? Mercy, kindness, compassion: you made the one who had denied you a herald of the mysteries, you set up again the pillar that had been shaken, and you made the one who had strayed a shepherd of the lambs. … not to the Jews, nor to idolatry, but “before your holy ones,” those justified by grace … and gladness. For with these his name is “good.” For what is better than the name of Jesus, the Saviour? “And I will wait”: for he who has endured to the end will be saved.
Chapter 52
52PG 93:1208
ΨΑΛΜΟΣ ΝΒ’. « Εἶπεν ἄφρων ἐν χαρδίᾳ αὐτοῦ. » Τίνος γὰρ ἦν τοῦτο λέγειν, ἀλλ᾽ ἣ ἄφρονος; περὶ οὗ Ἡσαΐας ἔλεγεν: Ὁ μωρὸς μωρὰ λαλήσει, καὶ ἡ καρδία αὐτοῦ μάταια φρονήσει. Ἰοῖα ταῦτα; "Ὅτι φαῦλά τινα καὶ ἄτοπα ἐργαζόμενοι, xax τὴν ἐπ᾽ αὐτοῖς τοῦ Θεοῦ μαχροθυμίαν βλεπονθες: δέον εὑχαξίχαχον, εἰς παραφροσύνην ἐχτρέποντα:, ΠΕΝΝ ἐφορᾷν τὰ ἀνθρώπινα, ἀχρίτως δὲ καὶ αὐτομάτως φέρεσθαι, ριστεῖν καὶ δοξάζειν ὡς χρηστὸν, καὶ ἀνεξ οὐ νομίζοντες Διεφθάρησαν καὶ ἐθδελύχθησαν. » 'H τοῦ βλασφήμου διαδοθεῖσα νόσο: τοὺς ἄλλους ἐν ἀνομίαις παρασχευάζει qst ἰρεσϑαι, βδελυχτούς τε εἶναι τῷ Κτίσαντι, ἁπραξίαν τῆς ἀρετῆς τοσαύτην νοσοῦντας, ὥστε μηδὲν αὐτοὺς ἀγαθὸν ἐργάζεσθαι. ᾿Αλλὰ γὰρ διὰ τοῦ ἄφρονος τὴν τῶν εἰδωλολατρῶν μανίαν αἰνίττεται. Λέγοντες γὰρ ἐν χαρδίᾳ ρὐχ εἶναι Θεὸν, εἴδωλα ξυλίνων θεῶν καὶ λιθίνων ἐποίησαν. Διὰ δὲ τῆς ἀνομίας, ἥτις ἣν τοῦ νόμου παράθασις, τοὺς Ἰουδαίους αἰνίττεται, οὺς τῇ ἀπιστίᾳ φθαρέντας, ὁ Θεὸς ἐθδελύξατο. « Ὁ Θεὸς ἐχ τοῦ οὐρανοῦ διέχυψεν. » Τοσοῦτον γὰρ ὁ Θεὸς ἀληθείας ἐφίετα:, ὅτι πάντα γινώσχων ἀχριθῶς τὰ ἡμέτερα, ὅμως διαχύπτει, χαθάπερ ἀπό τινος θυρίδος τῆς πρὸς ἡμᾶς συγχαταθάσεως, διαγνῶναι θέλων ἀχριθῶς τὰ ἀνθρώπινα. γὰρ σαφῶς Χριστοῦ τὴν ἐπιδημίαν Mer, ὃς ἐχ τοῦ οὐρανοῦ διέχυψεν, ἡνίχα ἡμῖν μετὰ ἐπεδήμησεν. Ὥσπερ γὰρ ὁ παραχύπτων ἀφ᾽ ὑψηλοῦ τόπου, ἄνω μένων, κάτω τῇ ἐνεργείᾳ γίνεται, οὕτω καὶ ὁ Χριστὸς ἐν τοῖς χόλποις τοῦ Πατρὸς μένων, τῇ γῇ διὰ σαρχὸς ἐπεδήμησε. Τίνος χάριν; Τοῦ ἰδεῖν, εἰ ἔστι συνιὼν, ἐκζητῶν τὸν Θεύν. Οὐχοὖν οὐ τὰς πράξεις τοσοῦτον τῶν ἀνθρώπων χατῇλθεν ἐπισχέψασθαι, ὅσον ἰδεῖν εἴ τινα ὅλως θεογνωσίαν ἔχουσιν, εἰ ἐν πίστει τὸν Θεὸν ἐχζητοῦσι. € Οὐχὶ γνώσοντα: πάνσες:, Πάντες μὲν οἱ τοὺς ποῦ πλησίον ἁρπάζοντες τὰ €, βρώσει ἄρτου τὸν λαὸν τοῦ πένητας ἀδιχοῦντες, xa ΠΗ ΜΕ S : z Θεοῦ ἐσθίειν εἰχότως λέγονται τροφὴν γὰρ τῆς ἑαυτῶν πλεονεξίας τὴν ἀδιχίαν, τὴν εἰς ἐχείνους ἔχουσι. Νομίσεις 05 μάλιστα τοὺς διδασχάλους! τῶν Ἰουδαίων λέγεσθαι. Ὑπὲρ γὰρ ἀγνωσίας τὸν νόμον ὡς ἐδόχουν ἐχδιχοῦντες, τῇ δὲ ὕδρει τοῦ νομοθέτου ἀνομίαν ἐργαζόμενοι, οὗτο! τὸν λαὸν τοῦ Θεοῦ ἤσθιον βρώσει ἄρτου, ἕνεχα πλησμονῆς καὶ γαστριμαργίας προσωποληπτοῦντες, καὶ τὸν νόμον ἐν τῷ διδάσχειν παραθαίνο" τες. Περὶ τῶν Ἰουδαίων λέγει " τὸν γὰρ ἀληθῶς Θεὸν τὸν Χριστὸν οὐκ ἐπεχαλέσαντο, καὶ ἐφοθήθησαν φό- 6oy περιττὸν, ἔνυα οὐχ ἣν φόθος, ὅτ: πρὸς ἀλλήλους ἔλεγον " ᾿Εὰν ἐάσωμεν τὸν ἄνθρωπον τοῦτον, ἥξουσιν οἱ Ῥωμαῖοι, καὶ ἀροῦσιν ἡμῶν τὸν cóπον καὶ τὸ ἔθνος. Kaízot οὐχ ἂν τοῦτο ἐγίνετο, εἰ τὴν εἰς αὐτὸν πίστιν ἐφύλαξαν. “Ὁμοίως δὲ πάντες ἄνθρωποι ὅσοι τὸν Θεὸν ἐπιχαλεῖσθαι ῥᾳθυυοῦσιν, ὃν μὲν δεῖ φόθον οὐ φοθοῦνται, τῇ εἰς Θεὸν ἀπιστίᾳ. Φοθοῦνται δὲ μάτην τὰς τῶν ἀνθρώπων ἀπειλὰς, καὶ τὰς τῶν ἐχθρῶν δυναστείας, οὐχ εἰδότες ταῦτα μηδὲν ἡμᾶς, ὅταν ἔχομεν τὴν εὐμένειαν τοῦ Θεοῦ, παραθλάπτοντα. ᾿Ανθρωπαρέσχων δὲ περὶ τούτων λέγει ἀεὶ γὰρ παρὰ τὸν Θεὸν βούλονται, τοῖς ἀνθρώποις ἀρέσχειν ὧν ὁ θεὸς τὰ ὀστᾶ, δηλαδὴ τὰς φυλὰς διεσχόρπισε. Κατησχύγθησαν. "Ov γὰρ νεχρὸν χαλοῦσιν, ὑπὸ τούτου διώχουται: Τὰ ox αὐτὰ τυχοῦσιν ἀνθρωπαρέσχ γὰρ ὁπτᾶ αὐτῶν, τουτέστιν ὁ ME xa ἡ δόξα ὑπὸ Θεοῦ σχορπίζεται. ἀπὸ τῆς Σιὼν, καὶ οὐχ ἀπὸ τοῦ οὐρανοῦ, οὖχ ἀπὸ τοῦ ναοῦ, οὐχ ἀπὸ τῆς χιδωτοῦ, οὐκ ἀπὸ τῶν ἁγίων ὁ Προφήτης τὸ σωτήριον ε ται; Ἐπειδὴ ἐχεῖ fjuiy ἀπέδωσεν ὁ Χριστὸς τὸ ἀρχαῖον ἐμφύσημα. “Ὅπερ δῆλον ἐπήγαγεν 'Ev τῷ ριον. ἐπιστρέψαι Κύ- Ἠχμαλώτευσεν γὰρ ἡμῶν ὁ Σατανᾶς 07 ἀπάτης τὴν pid τοῦ Πνεύματος ἀλλ᾽ ὁ Χριστὸς αὐτὴν ἐν "ig Σιὼν ἀπέδωχε διὰ τοῦ τῶν ἀποστόλων ἐμφυσήδὴ Ἰαχὼδ. voUc ὁρῶν Θεόν. Χρήζομεν ὃξ πτ πρότερον, ωρατιχὸς νοῦς τῇ χατὰ τὴν δύναμιν τοῦ 6^ ερνισταὺ γενέσθα: τουτέστι διαθόλου, καὶ τότε ἡμῶν ὁ διj θεωρί εὐφραίνεται. ἀτ Ὁ Oz5c, ἐν τῷ ὀνόματί σου. » Μὴ διὰ πράξεις, φησὶν, οὐδὲ γὰρ ἀξιοχρέους ἔχω, μὴ διὰ πατέρων εὐγένειαν (ἄλλος γὰρ ἄλλον διασώζειν οὐ δύναται), ἀ.1.1 ἐν τῷ ὀνόματί τοι αὕτη σωτηρία διηνεχὴς καὶ ἄσυλος ἵσταται. Εἰ γὰρ λῃσταῖς τινες ἣ βϑαρθάροις περιπεσόντες, € εἶτα ὄνομο. δυναστῶν παραγαγόντες, ὡς ἐχείνων οἰκεῖοι πῶς οὐ πολὺ μᾶλλον ἐν ἐπιθουλῇς δαιμόνων τοὺς χινδύνους ἐχφεύγουσι, τῷ ὀνόματι τοῦ Θεοῦ ἀπὸ πάσης σωζόμεθα; i « Καὶ £y τῇ δυνάμει σου χρίνον με. » : Κρίσιν, οὐχ ὅτι χαταχριθῶμεν, ἀλλ᾽ ὥστε ρωθῆναι τοῦ τυραννοῦντος βουλεύεται " διόπερ ἐν δυναστείᾳ χριθῆναι προσηύξατο" ἵνα τοῦ ἀντιδίχου τοῦ αἰσθητοῦ, εἴτε τοῦ νοητοῦ τῇ δυναστεία τοῦ Θεοῦ χειρωθέντος, ἡμεῖς γενώμεθα τῶν ἐπηρξεαζόντων ἀλλότριοι. « Ὁ Θεὸς, εἰσάχουσον τῆς προσευχῆς μου.» Οὐδὲν γὰρ ὅπλον πρὸς τοὺς ἐχθροὺς ὑπὲρ τὴν εὐχὴν ἰσχυρώτερον ἔχομεν, μόνον ἐὰν τοῦ ἄξια τοῦ Θεοῦ προτευξόμεθα, ὅπερ ὁ Προφήτης ἑαυτῷ συνειδὼς ἐνωτίσασθαι τὸν Θεὸν τὰ ῥήματα τοῦ στόματος βούλεται, ἵνα διαγνοὺς, ὅτι οὐδὲν ἀνθρώπινον ζητεῖ, δέξ τὴν θυτίαν τῆς προσευχῆς προσδέξεται. «Ὅτι ἀλλότριοι ἐπανέστησαν. » ᾿Αλλότριοι πάντες οἱ μὴ φρονοῦντες τὰ τοῦ Θεοῦ χὰν συγγενεῖς, xv φίλοι, χἂν ἀδελφοὶ τυγχάνωσι. Διὸ καὶ ἐπιθουλεύειν ἡμῖν ὡς ἀλλότριοι. ἀλλοτρίοις, καὶ συγγενεῖς ὄντες, πολλάχ'ς οὐχ αἰσχύνονται. Οἱ γὰρ ἑαυτοὺς ἀλλοτριώσαντες τοῦ Θεοῦ, πῶς πολὺ μᾶλλον καὶ τοῦ νόμου τῆς φύσεως ἀλλότριο ται; Ἱζραταιοὺς δὲ τοὺς ἰσχυροὺς τῇ χαχίᾳ λ τοσοῦτον ἰσχυρὰν xaY ἀνένδοτον τὴν πονηι γίνονἐγει, οἵ- “τινες εἰς ρἷαν χέχτηνται, ὥστε xa εἰς τὴν Ψυχὴν, οὐ μόνον τὸν αἰσθητὸν ἡμῖν, ἀλλὰ χολ τὸν ἑαυτὴν ἐπιθουλεύειν νοητὸν χατασχευάᾶζοντες θάνατον. « Ἐξομολογήσομαι τῷ ὀνόματί σου.» ᾿Αχούσιον γὰρ θυσίαν ὁ Θεὸς οὐ προσδέ) δέποτε γὰρ τῷ προσφέροντι, ἀλλὰ τῷ ἀναγκάζοντι τὴν προσφορὰν λογίζεται.“ c εἰδὼς xo Παῦλος ὁ ἀπόστολος, ἔλεγε" Μὴ ἐκ λύπης ἣ ἐξ ἀνάγκης " ilepór γὰρ δώτην ἀγαπᾷ ὁ Θεός. Σὺ 0t "καὶ ἀπὸ χαιροῦ τὸ ἐχούσιον νόησον. Πολλάχις γὰρ δλέψει περιπεσύντες ινόμεθα ἑαυτῶν εὐλαδέστερο:. Χρὴ δὲ ἡμᾶς καὶ τῆς θλίψεως μεταδληθείσης παραπλησίως ὑρίσχεσθαι. Τῶν πολεμίων τὸν ὄλεθρον θεασάμ. ἵπεν τὴν εὐχαριστίαν, ἃ ρθωμα" ὁ γὰρ “ἢ δὲ μελλόντων ἀγαθῶν, πάσης bns ἀπαλλαγὴν, ὥστε εἰς μαχαριότηνα τῷ τοιγύτι ὁ βίος μεθίσταται. « Εἰς τὸ τέλος, £y ὕμνοις συνέσεως τῷ Δανΐδ. » Σχοποῦ τοῦ αὐτοῦ καὶ ὁ Ψαλμὸς ὁ ἐχόμενος ἔχεται" διαγράφει γὰρ τὸν ἐν πειρασμοῖς e ἄνθρωπον" διόπερ ὑμνεῖν μετὰ συνέσεως τὸν δυνάμένον ἐλευθερῶσαι πειρατμῶν ἐπα δλοταὶ: Σαφὴς OE καὶ τῶν Δεσποτιχῶν παθῶν ἡ προφητεία πρόσχεῖται. « Ἐνώτισαι, ὁ Θεὸς, τὴν προσευχήν μου.» Ταῦτα Χριστοῦ προσευξαμένου, καὶ ἡμεῖς ευξώμεθα, καὶ τὸν Δεσπότην οἱ 6:0y οἱ πτωχοὶ μιμησώμεθα αὖτ εὐχὴν εἰσαχουσθῆναι βούλεται, καὶ μὴ παρωφθῆναι τὴν δέησιν ὑπὲρ τῆς σωτηρίας τοῦ γένο ἀπαρχὴ τυγχάνων ὧν πρεσθεύεται. Ὅμοῦ καὶ τίνα ς τὴν ἡμῶν προσ- Ug οὖσαν, ὡς δεῖ προσεύχεσθα!:, τρόπον δεῖξαι βουλόμενος, ᾿Εγώτιcat, φησὶ, καὶ μὴ ὑπερίδῃς. Πολλάχις γὰρ ἡμῶν τὴν πὶ οσευχὴν ἀχούσας, ὡς περιττὴν καὶ ἀναξίαν τῆς ἀχοῆς αὐτοῦ, παρορᾷ καὶ παραπέμπετα:. « Ἑλυπήθην ἐν τῇ ἀδολεσχίᾳ μου.» Λόγισαι, φησὶ, τίς οὗτος ὁ εὐχόμενος, ὅτι Υἱὸς τοῦ Πατρὸς, ὁμοούσιος βασιλεὺς, ἀλλὰ δούλου μορφὴν φέρων, ἵνα σώσῃ τὸ πλάσμα τὸ ἡμέτερον. ᾿Αδολεσχίαν τὸν ἐν θεωρίᾳ μετεωρισμὸν λέγει, ὃν ὑπἔμεινεν ὁ Κύριος, τὰ καθ᾽ ἡμᾶς λογιζό!λενος, ἐφ᾽ ἃ καὶ ὅτι τοσοῦτον ἄνοίας ὥστε ἐταράττετο, προεχόψαιμεν, σχελίζειν τὸν ὑπὲρ ἢν τρέ) μένον σῶσαι, τιθέναι προσχόμματα. Ταῦτα καὶ Καὶϊά- (οντα, καὶ τὸν παραγενόπερὶ 409:0, περὶ ὧν χατὰ λόγον ἐπήγαγεν" ᾿Απὸ S ἀπὸ üAOfreoc ἁμαρτωοῦ" ἐχθρὸν τὸν Καϊάφαν λέγων, ὡς ἀφιέναι φωνὴν χατὰ τοῦ χαιρῷ τοῦ χριτηρίου τοιαύτην τετολμηχότα" φήμησε" τὶ ἔτι ζητεῖτε; ἁμαρτωλὸν δὲ τὸν Ἰούδαν. Πῶς γὰρ οὐχ ἁμαρτωλὸς σχαλον; Ἐφ᾽ ᾧ καὶ θλιθόμενος, ἐπιφέρει τὰ ἐχόμενα, ὁ προδιδοὺς τὸν διθάt σφόδρα ὡς μαθητῇ καὶ προϑότῃ ΓΝ « Φόδης x2Y τρόμο: ἦλθεν &: Τοῦτο μόνον φόθῳ καὶ τρόμῳ, ἀλλὰ καὶ σχότι τῶν ἐν πειρασμοῖς xa ἴδιον, ui ῳᾧ τὸ χατὰ ψυχὴν ἀποῤῥουμένους συνέχεσθαι. ᾿Αλλ ποιμὴν ἀληθινὸς καὶ γνήσιος, ὑπὲρ τῆς 'ó Χριστὸς, ὡς ἑαυτοῦ ποίpns ἐδειλία καὶ ονοῦντα καὶ λυπούμενον οὐδὲν ἣν ἀπεῖχ τρέμειν, πάντα χωρὶς ἁμαρτ' οὐτὰ " o0xοὖν z2Y δ: τὸν χα!ρὺὸν τοῦ σταυροῦ, σχότος αἱ τὴς ὥρας ἕως ἐννάτης γενόμενον. « Καὶ εἴπ Πτέρυγας τοὺς ἀποστόλου: χαλεῖ᾿" ἐπὶ τὴν οἰχουμένην ὅλην τοῦ rd ἔπτη, καὶ χαθάπερ ἐν. γεπ5. 7. « Et γεπε. 10.« πλήρεις τῆς χορηγίας τοῦ Πνεύματος, βούλεται. Τὸ δὲ τίς οὐχ ἀποροῦντος ἐνταῦθα, ἀλλὰ τὸ μᾶλλον ἐπιθυμοῦντος καὶ χατεπείγοντος. « Προσεδεχόμην τὸν σώζοντά με ἀπὸ ὀλιγοψυχίας xa χαταιγίδος. » τὴν ἀχμὴν τοῦ πειρασμοῦ, καὶ βίαν, καὶ σφοδρότητα " ὧν ἐξ ἑχατέρας χρὴ παρὰ Θεοῦ προσδέξασθαι τὴν βοήθειαν. Ὁ Χριστὸς δὲ οὐχ ὡς ἑαυτῷ τοῦτο προσεὐχεται, ἀλλὰ τοῖς ἀποστόλοις ὀλιγωροῦσι χατὰ τὸν χαιρὸν τοῦ πάθους " ὥστε καὶ πρὸς αὐτοὺς ἐπιτιμῶν εἶπεν: Οὕτως; οὐκ ἰσχύσατε plar ὥραν: γρηγορῆcav; Γρηγορεῖτε καὶ προσεύχεσθε, ἵγα μὴ εἰσἔλθητε εἰς πειρασμόν. Εἰ ἐπὶ καχῷ συμφωνία δεινὸν, καὶ ἐκ τοῦ ἐναντίου μέγα ἀγαθὸν ἡ τῶν ἐπὶ χαχῷ συμφωνησάντων διάλυσις. Καὶ οἱ ὁμονοήσαντες γοῦν ἐπὶ τῇ πυργοποιίᾳ, τὸ ἔχειν φωνὴν μίαν καὶ χεῖλος ἕν, πάντες ἐνεποδίσθησαν, μεγίστῃ δυσσεδείᾳ συγχυθέντες, ὡς μηχέτι ὁμοφωνίαν ἔχειν. Ὅταν ἡ χαχία χαθ᾽ ἑαυτὴν μερισθῇ, ἔχομεν τὸ σφαλὲς οἱ παρ᾽ αὐτῆς πολεμούμενοι" οὐχέτι γὰρ αἱ ἐξ αὐτῆς ἐπιθουλαὶ πιστεύονται. Τοιγαροῦν τοῦ Χριστοῦ θαυματουργοῦντος τῶν Ἰουδαίων αἱ γλῶσσαι διηρέθησαν" καὶ οἱ μὲν ἔλεγον Οὐκ ἔστι παρὰ Θεοῦ ὁ ἄνθρωπος οὗτος, ὅτι οὐ τηρεῖ τὸ Σάδδατον" ἄλιιοι Éleyov: Πῶς δύναται ἄγθρωπος ἁμαρτω- «ἱὸς τοιαῦτα σημεῖα ποιεῖν; Καὶ σχίσμα ἣν ἐν αὐτοῖς. «Ὅτι εἶδον ἀνομίαν καὶ ἀντιλογίαν. » Τοῦ Χριστοῦ χρινομένου ἀνόμως, ἀντιλογία τῶν χρινόντων, Πιλάτου δηλαδὴ xa τῶν Ἰουδαίων ἀρχιερέων Eyévevo τοῦ μὲν λέγοντος, Οὐδὲν αἴτιον εὑρίσκω ἐν τῷ ἀνθρώπῳ τούτῳ" ἐχείνων 02: Ἡμεῖς vópov ἔχομεν, καὶ οἴδαμεν,, ὅτι κατὰ τὸν vópov ἡμῶν ὀφείιιει ἀποθανεῖν. « Ἡμέρας καὶ νυχτὸς χυχλώσει αὐτὴν ἐπὶ τὰ τείχη αὐτῆς, ἀνομία καὶ πόνος ἐν μέσῳ αὐτῆς.» Ἡμέρας μὲν, χατὰ τὸν χαιρὸν τοῦ σταυροῦ " γυχτὸς δὲ, κατὰ τὸν χαιρὸν τῆς προδοσίας " ἐπὶ τὰ τείχη; δηλαδὴ ἐπὶ τοὺς ἱερεῖς αὐτοὶ γὰρ τείχη τοῦ λαοῦ τυγχάνουσιν ἰσχυρὰ μὲν, χατὰ τὸν νόμον τῆς ἱερωσύνης ζῶντες σαθρὰ δὲ πεπτωχότα, ὅταν ἀλλότρια τοῦ προσχήματος πράττουσιν. ᾿λνομίαν Ob καὶ χόπον ἐν μέσῳ αὐτῆς, καὶ ἀδιχίαν λέγει τὴν δουλείαν τοῦ γράμματος" ἀνομίαν, ὅτι τὸν νόμον πνευματιχῶς οὐχ ἐφύλαττον ἀδικίαν, ὅτι τοσαύτας παρὰ τοῦ Πατρὸς εὐεργεσίας δεξάμενοι, σταυρῷ τὸν ἰατρὸν καὶ τὸν τροφέα παρέδωχαν. Οὐκ ἐξέιχειπε δὲ ἐκ τῶν πιϊωτειῶν αὐτῆς τόκος καὶ δόνλος. Ἴσως μὲν καὶ τὴν τῶν Ἰουδαίων φιλαργυρίαν διαδάλλει " οἵτινες, τοχίζειν αὐτοῦ τοῦ νόμου χωλύοντος, δόλῳ τοὺς τόχους δι᾽ ἐπινοιῶν τέρων ἐχέρδαινον. Πλὴν τύχος τῆς ἀπάτης ἡ ὑπόχρισις" αὕτη μετὰ δόληυ τὰς τῆς Ἱερουσαλὴμ. πλατείας οὐκ ε ἐπαῤῥησιάζοντο. Πλὴν καὶ ἡμεῖς μήτε ἡμέρας μήτε νυχτὸς ἐπὶ τείχη, δηλαδὴ τὰς ἀρετὰς, ἀνομίαν ἔχειν ἣ ὅλως ἀντιλογίαν χαρτερήσωμεν " ἀλλὰ μηδὲ τόχον ἣ δύλον ἐν πλατείαις ταῖς ἡμετέραις ἔχωμεν. Πλατεῖαι γὰρ καὶ εὐθυνοῦσαι αἱ ὁδοὶ, ἐν αἷς τὰ πλημμελήματα οὐ μὴν εἰς ζωὴν, ἀλλ᾽ εἰς ἀπώλειαν ἄγουσιν. «Ὅτι εἰ ἐχθρὸς ὠνείδισέ με.» τὰ ἡμέτερα Φορητὰ τὰ παρὰ τῶν ἐχθρῶν ἀποχεχαλυμμένων διὰ τοῦτο νομίζεται, ἐπειδήπερ εὐχερὲς ταῦτα φυλάξασθαι" οἱ δὲ φίλοι δοχοῦντες, τὰ τῶν ἐχθρῶν λογιζόμενοι, οὐχ εἰσὶ φορητοί " μέλιτι γὰρ τὸν ἰὸν χεράσαντες λανθάνοντα, κατασχευάζουσι θάνατον. Τοῦτο καὶ τῷ Ἰούδᾳ ὁ Χριστὸς διὰ τῆς παρούσης προφητείας ὠνείδισεν. Ὧν ἵνα παραστήσῃ σαφέστερον, τὰ ἐχόμενα ὁ Προφήτης ἐπήγαγεν" « Σὺ δὲ, ἄνθρωπε ἰσόψυχε. » Ἰσόψυχε, διὰ τὴν ἀγάπην, ἣν περὶ τοὺς ἑαυτοῦ μαθητὰς ὁ Κύριος ἐπεδείχνυτο, ὥστε τῷ Πατρὶ λέγειν" Πάτερ ἅγιε, τήρησον αὐτοὺς ἐν τῷ ὀγόματί σου, οὺς δέδωκάς Ἡγεμὼν, ἐπειδὴ τὸ γλωσσόχομον τῶν χρημάτων βαστάζων αὐτὸς, ἴσως τὴν ἐξουσίαν τῆς οἰχονομίας ἐχέχτητο. Γγωστὲ, πάντα γὰρ ὡς μαθητῇ ἀπεχάλυψεν. Ὃς ἐπὶ τὸ αὐτὸ ἐγιιύκυνάς μοι τὰ ἐδέσματα. Μόνος γὰρ μετὰ τοῦ Ἰησοῦ ἐνέθαπτεν εἰς τὸ τρυθλίον. Ἐν τῷ οἴκῳ τοῦ Θεοῦ ἐπορεύθημεν ἐν ὁμογοίᾳ. νοίᾳ τὸ δεῖπνον τοῦ Πάσχα μετὰ τῶν μαθητῶν ὁ Χριστὸς ἐπετέλεσεν " E e in e ποῦ δείπνου Oixoy Θεοῦ τὴν Σιὼν λέγει ἐχεῖ γὰρ ἐν ὁμο- E τῷ προδότῃ τὸ Πνεῦμα τοῦ πολλῶν γενεῶν ὀνειδίζων ἐφθέγγετο. Ἰούδα τὴν οδοσίαν XY ν ἄλλων ἀληθινὴν ἔχοντες, àc iue ες €o6zpXy τοῦ θανάτου χατάραν ἐγένοντο. Παροιχία δὲ ὁ βίος ὁ ἀνθρώπινος λέγεται. Οὐδὲ γὰρ οἰχεῖν ἐνταῦθα μέχρι πολλοῦ δυνάμεθα, ἀλλ᾽ ὡς πάροιχοι, ὅταν oiipsum ὃξ καὶ ἐπὶ ν γὰρ t αὐτὸν, abor: Χριστ τὴν ζωὴν ὑπὸ τ χοδεσπότης προστάξῃ, παραχρῆμα ἐχδαλλόμεθα, Ἐπειδὴ δὲ παροι χίας ὁ Προφήτης πολλὰς ἀντὶ μιᾶς τῶν ἀνθρώπων χατὰ τὸν βίον δια- ἘΞ ὩΣ φορὰς εἰνέε παν Οἱ μὲν γὰρ τυχὸν ἀπορίαν, οἱ δὲ γεωργίαν, οἱ ὃξ τὴ τουργίαν μετἔρχονται: ᾿Αλλ᾽ ὲ Ἰουδαίων παῖδες ἐπονηρξύοντο" οὐ γὰρ μόνον ὁ ἄλλος δῆμος, ἀλλὰ καὶ οἱ xav' ἐξοχὴν αὐτῶν, ε ἵτε ἱερεῖς, τὴν πονηρίαν μέσην αὐτῶν ὥσπερ ἁπολαθόντες, μετήρχοντο. « Ἐγὼ πρὸς τὸν Θεὸν ἐχέχραξα. » Ὁ Χριστὸς καὶ ταῦτα λέγει" πρὸς γὰρ τὸν θεὸν ἑαυτοῦ Πατέρα ἐχέχραξε, καὶ ὁ Κύριος εἰσήχουσεν αὐτοῦ. Εἴτε τὸ Πνεῦμα λ (ὁ γὰρ Κύριος τὸ Πνεῦμά ἐστινὴ, εἴτε τὸν Κύριον αὐτὸν ἑαυτοῦ εἰσαχού φυλαξώμεθα, καὶ A ὁ Χριστὸς φυλάξαι τὸν νόμον τῆς ἀνθρωπότητος βουλόμενος, ἀλλ᾽ ὅμως αὐτὸς ἑαυτοῦ εἰσαχούει " αὐτὸς γὰρ τὴν οἰχείαν ἐπιτελεῖ προσευχὴν, ἅπερ ἂν ὡς θρωπος εὔξεται, ταῦτα ὡς Θεὸς ἐπιτελῶν. « Ἑσπέρας, καὶ πρωὶ, καὶ μεσημθρίας. » Ἢ ἀπαγγέλλει τὰ κατὰ τοὺς εἰρημένους χαιροὺς πεπραγμένα μυστήρια. Εσπέρες μὲν, ὅπως αὐτὸν ἔθαπτεν Ἰωσὴφ, καὶ ἐχήδευσε Νιχόδημος" καὶ πάλιν, ὅπως τῶν θυρῶν τῆς Σιὼν χεχλεισμένων, εἰσήρχετ δεύτερον. Πρωϊ δὲ, ὅπως ἀπηνέχθη εἰς τὸ Πιλάτου πραιτόριον, καὶ ὅπως ἐχ νεχρῶν ἀναστὰς ταῖς γυναι- Ey ἑαυτὸν ἐνεφάνισε. Μεσημθρίας, ὅπως ἐσταυρώθη, xo τὴν χτίσιν ἐσάλευσεν, οὐχ ἀπολέσαι, ταύτην, ἀλλ᾽ ἀναχαινίσαι καὶ διορθῶσαι βουλόμενος. Ka διὰ τί ταῦτα διηγεῖσθαι ὑπέσχετο; ᾿Επειδὴ περιεχτιχὰ καὶ τῶν λοιπῶν τοῦ Μονογενοῦς θαυμάτων ἐτύγχανεν. Ὅθεν αὐτοῦ φησι καὶ τὸν Πατέρα τῆς φωνῆς εἰσαχούσεσθαι, τῇ διηγήσει τῶν «μυστηρίων τῶν εἰρημένων καίροντα. € λυτρώσεται ἐν εἰρήνῃ τὴν Ψυχήν Εἴτε τῶν στρατιωτῶν, οἵτινες αὐτοῦ τὸν τάφον ἐχύχλωσαν εἴτε τῶν ψευδομαρτύρων, ὑπὲρ αὐτὸν συχοφαντοῦντες, περιέστησαν ἐν τῷ χαιρῷ τῆς χρίἐν ἄδῃ δυνάμεων, al περὶ αὐτὸν μὲν ἐχπληττόμεναι, ὁμοῦ δὲ καὶ φρουροῦααι, τῶν νεχρῶν τὴν αἰχμαλωσίαν ἀνσξως " εἴτε τῶν ὁμοῦ ὥστε μὴ πᾶσαν αγαγεῖν. ΠΕ ἢ « ᾿Ἐξέτεινε τῊΝ jV χεῖρα αὐτοῦ ἐν τῷ ἀποδίδοναι. » θαυμάσαι τὴν ἀχρίθειαν τῆς προφητείας ἄξιον. Αὐτοῖς γὰρ ἔργοις τοῦτο ἐπὶ τὺν Ἰούδα χαταλαμθάνεται, ὅτε τὸ ἀργύριον τῆς προδοσίας τοῖς ἀρχιερεῦσιν ὑποστρέψαι βουληθεὶς, ἀνογκαίως τὴν χεῖρα ἐξἐτεινεν. i Ἡπαλύνθησαν οἱ λόγοι αὐτοῦ ὑπὲρ ἔλαιον. » Λόγους, φησὶν, εἶχον οἱ Ἰουδαῖοι ἁπαλοὺς, xen: στότητα xavà τὸ δοχοῦν ἅπασαν ὑπερθαίνοντας, ἐν ρᾶζον" ὥσπερ οἱ ται πειράζουσι διὰ βολίδων τὴν θάλατταν" οὐ μὴν ἔφθανον. Τί γὰρ βολὶς ἐν ἀθύσσῳ ποιῆσαι δυνήσεται; "Δύνσσος 0E ἡ τοῦ Θεοῦ σοφία" περὶ ἧς καὶ Παῦλος ἔλεγεν: "Q βάθος πιϊούτου σοφίας καὶ γγώσεως Θεοῦ ! ὡς ἀγεξερεύνητα τὰ χρίματα abτοῦ, καὶ ἀνεξιχγίαστοι αἱ ὁδοὶ αὑτοῦ! αὐτὸς δὲ οὗτος ὁ Προφήτης" "HH δικαιοσύγη cov ὡς ὄρη Θεοῦ" τὰ κρίματά cov ἄξυσσος ποιϊ.1ἡ. ᾿Αλλὰ τῶν ἀντιγράφων ἕνια ἔχει, Ἡπαιϊύνθησαν οἱ Aóyot abτοῦ. Ὥστε τὴν προφητείαν εἰς τὸν Ἰούδαν ἐχφέρεσθαι" οὗτος γὰρ ἑαυτοῦ τοὺς λόγους διὰ τῶν εἰδώffs ς τὴν τοῦ Θεοῦ λων ἡπάλυνεν, ποτὲ μὲν τῶν πτωχῶν προσποιουμένους χήδεσθαι, ἵνα χλέπτῃ τὸ γλωσσόχομον " ποτὲ ὃξ διὰ φιλήματος καὶ ἀσπασμοῦ τὸν Χριστὸν εἰρωνενόμένος. ς« Ἐπίῤῥιψον ἐπὶ Κύριον τὴν μέριμνάν γὰρ τῷ Θεῷ τὰς ἡμετέρας φροντίδας ἐπιῤῥίψωμεν, A “τες αὐτὸν τροφέα xa στηρ! TIS ὥστε μηδαμῶς σαλεῦθῆναι, εὑρήσομεν: Δοχεῖ δέ pot τοῦ Ἰούδα μνησθεὶς ὁ Προφήτης, ἀναγκαίως xci τὸν Πέτρον ἡἠνίξασθαι, ἵνα σφάλματος ἀχουσίον καὶ διαφορὰν ἐνδείξηται. Τὸν γὰρ Πέτρον ἕνεχα τοῦ σφάλματος τῆς ἀρνήσεως παραθαῤῥύνων, καὶ προτρέπων εἰς μετάνοιαν, ἐπιῤῥίψαι τῷ Θεῷ τὴν ὑπὲρ τούτων προτρέπεται μέριμναν, διατρέψαι τὸν μαθητὴν τῇ συγγνώμῃ δυνάμενον, καὶ μὴ συγχωροῦντα εἰς τὸν αἰῶνα σάλον τῷ δικαίῳ γενέσθαι" ἀλλὰ χἂν ὑπομένῃ πρὸς καιρὸν, εὐθέως τοῦτον εἰς γαλήνην μεταθάλλοντα. « Ἐγὼ δὲ, Κύριε, ἐλπιῶ ἐπὶ σέ. » Ὁ πιστὸς λεγέτω τοῦτο fj γὰρ εἰς Θεὸν ἐλπὶς τῶν χαχῶν ἐλευθερίαν ἀγαθῶν τε πάντων παρουσίαν χαρίξεται. παραπτώματος ἑχουσίου
PsALMOS NB’. « Eipen aphrōn en chardią autou. » Tinos gar ēn touto legein, all᾽ hē aphronos? peri hou Hēsaïas elegen: Ho mōros mōra lalēsei, kai hē kardia autou mataia phronēsei. Ioia tauta? "Hoti phaula tina kai atopa ergazomenoi, xax tēn ep᾽ autois tou Theou machrothymian bleponthes: deon heuchaxichachon, eis paraphrosynēn echtreponta:, PENN ephorąn ta anthrōpina, achritōs de kai automatōs pheresthai, ristein kai doxazein hōs chrēston, kai anex ou nomizontes Diephtharēsan kai ethdelychthēsan. » 'H tou blasphēmou diadotheisa noso: tous allous en anomiais parascheuazei qst iresϑai, bdelychtous te einai tǭ Ktisanti, hapraxian tēs aretēs tosautēn nosountas, hōste mēden autous agathon ergazesthai. ᾿Alla gar dia tou aphronos tēn tōn eidōlolatrōn manian ainittetai. Legontes gar en chardią rych einai Theon, eidōla xylinōn theōn kai lithinōn epoiēsan. Dia de tēs anomias, hētis hēn tou nomou parathasis, tous Ioudaious ainittetai, ous tę̄ apistią phtharentas, ho Theos ethdelyxato. « Ho Theos ech tou ouranou diechypsen. » Tosouton gar ho Theos alētheias ephieta:, hoti panta ginōschōn achrithōs ta hēmetera, homōs diachyptei, chathaper apo tinos thyridos tēs pros hēmas synchatathaseōs, diagnōnai thelōn achrithōs ta anthrōpina. gar saphōs Christou tēn epidēmian Mer, hos ech tou ouranou diechypsen, hēnicha hēmin meta epedēmēsen. Hōsper gar ho parachyptōn aph᾽ hypsēlou topou, anō menōn, katō tę̄ energeią ginetai, houtō kai ho Christos en tois cholpois tou Patros menōn, tę̄ gę̄ dia sarchos epedēmēse. Tinos charin? Tou idein, ei esti syniōn, ekzētōn ton Theun. Ouchoun ou tas praxeis tosouton tōn anthrōpōn chatę̄lthen epischepsasthai, hoson idein ei tina holōs theognōsian echousin, ei en pistei ton Theon echzētousi. € Ouchi gnōsonta: panses:, Pantes men hoi tous pou plēsion harpazontes ta €, brōsei artou ton laon tou penētas adichountes, xa PĒ ME S : z Theou esthiein eichotōs legontai trophēn gar tēs heautōn pleonexias tēn adichian, tēn eis echeinous echousi. Nomiseis 05 malista tous didaschalous! tōn Ioudaiōn legesthai. Hyper gar agnōsias ton nomon hōs edochoun echdichountes, tę̄ de hydrei tou nomothetou anomian ergazomenoi, houto! ton laon tou Theou ēsthion brōsei artou, henecha plēsmonēs kai gastrimargias prosōpolēptountes, kai ton nomon en tǭ didaschein parathaino" tes. Peri tōn Ioudaiōn legei " ton gar alēthōs Theon ton Christon ouk epechalesanto, kai ephothēthēsan pho- 6oy peritton, enya ouch hēn phothos, hot: pros allēlous elegon " ᾿Ean easōmen ton anthrōpon touton, hēxousin hoi Rhōmaioi, kai arousin hēmōn ton copon kai to ethnos. Kaizot ouch an touto egineto, ei tēn eis auton pistin ephylaxan. “Homoiōs de pantes anthrōpoi hosoi ton Theon epichaleisthai rhąthyyousin, hon men dei phothon ou phothountai, tę̄ eis Theon apistią. Phothountai de matēn tas tōn anthrōpōn apeilas, kai tas tōn echthrōn dynasteias, ouch eidotes tauta mēden hēmas, hotan echomen tēn eumeneian tou Theou, parathlaptonta. ᾿Anthrōpareschōn de peri toutōn legei aei gar para ton Theon boulontai, tois anthrōpois areschein hōn ho theos ta osta, dēladē tas phylas dieschorpise. Katēschygthēsan. "Ov gar nechron chalousin, hypo toutou diōchoutai: Ta ox auta tychousin anthrōparesch gar hopta autōn, toutestin ho ME xa hē doxa hypo Theou schorpizetai. apo tēs Siōn, kai ouch apo tou ouranou, ouch apo tou naou, ouch apo tēs chidōtou, ouk apo tōn hagiōn ho Prophētēs to sōtērion e tai? Epeidē echei fjuiy apedōsen ho Christos to archaion emphysēma. “Hoper dēlon epēgagen 'Ev tǭ rion. epistrepsai Ky- Ēchmalōteusen gar hēmōn ho Satanas 07 apatēs tēn pid tou Pneumatos all᾽ ho Christos autēn en "ig Siōn apedōche dia tou tōn apostolōn emphysēdē Iachōd. voUc horōn Theon. Chrēzomen hox pt proteron, ōratichos nous tę̄ chata tēn dynamin tou 6^ ernistau genestha: toutesti diatholou, kai tote hēmōn ho dij theōri euphrainetai. at Ho Oz5c, en tǭ onomati sou. » Mē dia praxeis, phēsin, oude gar axiochreous echō, mē dia paterōn eugeneian (allos gar allon diasōzein ou dynatai), a.1.1 en tǭ onomati toi hautē sōtēria diēnechēs kai asylos histatai. Ei gar lę̄stais tines hē bϑartharois peripesontes, € eita onomo. dynastōn paragagontes, hōs echeinōn oikeioi pōs ou poly mallon en epithoulę̄s daimonōn tous chindynous echpheugousi, tǭ onomati tou Theou apo pasēs sōzometha? i « Kai £y tę̄ dynamei sou chrinon me. » : Krisin, ouch hoti chatachrithōmen, all᾽ hōste rōthēnai tou tyrannountos bouleuetai " dioper en dynasteią chrithēnai prosēuxato" hina tou antidichou tou aisthētou, eite tou noētou tę̄ dynasteia tou Theou cheirōthentos, hēmeis genōmetha tōn epērxeazontōn allotrioi. « Ho Theos, eisachouson tēs proseuchēs mou.» Ouden gar hoplon pros tous echthrous hyper tēn euchēn ischyrōteron echomen, monon ean tou axia tou Theou proteuxometha, hoper ho Prophētēs heautǭ syneidōs enōtisasthai ton Theon ta rhēmata tou stomatos bouletai, hina diagnous, hoti ouden anthrōpinon zētei, dex tēn thytian tēs proseuchēs prosdexetai. «Hoti allotrioi epanestēsan. » ᾿Allotrioi pantes hoi mē phronountes ta tou Theou chan syngeneis, xv philoi, chan adelphoi tynchanōsi. Dio kai epithouleuein hēmin hōs allotrioi. allotriois, kai syngeneis ontes, pollach's ouch aischynontai. Hoi gar heautous allotriōsantes tou Theou, pōs poly mallon kai tou nomou tēs physeōs allotrio tai? Hizrataious de tous ischyrous tę̄ chachią l tosouton ischyran xaY anendoton tēn ponēi ginonegei, hoi- “tines eis rian chechtēntai, hōste xa eis tēn Psychēn, ou monon ton aisthēton hēmin, alla chol ton heautēn epithouleuein noēton chatascheuaazontes thanaton. « Exomologēsomai tǭ onomati sou.» ᾿Achousion gar thysian ho Theos ou prosde) depote gar tǭ prospheronti, alla tǭ anankazonti tēn prosphoran logizetai.“ c eidōs xo Paulos ho apostolos, elege" Mē ek lypēs hē ex anankēs " ilepor gar dōtēn agapą ho Theos. Sy 0t "kai apo chairou to echousion noēson. Pollachis gar dlepsei peripesyntes inometha heautōn euladestero:. Chrē de hēmas kai tēs thlipseōs metadlētheisēs paraplēsiōs hyrischesthai. Tōn polemiōn ton olethron theasam. hipen tēn eucharistian, ha rthōma" ho gar “ē de mellontōn agathōn, pasēs bns apallagēn, hōste eis machariotēna tǭ toigyti ho bios methistatai. « Eis to telos, £y hymnois syneseōs tǭ Danïd. » Schopou tou autou kai ho Psalmos ho echomenos echetai" diagraphei gar ton en peirasmois e anthrōpon" dioper hymnein meta syneseōs ton dynamenon eleutherōsai peiratmōn epa dlotai: Saphēs OE kai tōn Despotichōn pathōn hē prophēteia proscheitai. « Enōtisai, ho Theos, tēn proseuchēn mou.» Tauta Christou proseuxamenou, kai hēmeis euxōmetha, kai ton Despotēn hoi 6:0y hoi ptōchoi mimēsōmetha aut euchēn eisachousthēnai bouletai, kai mē parōphthēnai tēn deēsin hyper tēs sōtērias tou geno aparchē tynchanōn hōn prestheuetai. Homou kai tina s tēn hēmōn pros- Ug ousan, hōs dei proseuchestha!:, tropon deixai boulomenos, ᾿Egōticat, phēsi, kai mē hyperidę̄s. Pollachis gar hēmōn tēn pi oseuchēn achousas, hōs perittēn kai anaxian tēs achoēs autou, parorą kai parapempeta:. « Helypēthēn en tę̄ adoleschią mou.» Logisai, phēsi, tis houtos ho euchomenos, hoti Huios tou Patros, homoousios basileus, alla doulou morphēn pherōn, hina sōsę̄ to plasma to hēmeteron. ᾿Adoleschian ton en theōrią meteōrismon legei, hon hypemeinen ho Kyrios, ta kath᾽ hēmas logizo!lenos, eph᾽ ha kai hoti tosouton anoias hōste etaratteto, proechopsaimen, schelizein ton hyper ēn tre) menon sōsai, tithenai proschommata. Tauta kai Kaiïa- (onta, kai ton paragenoperi 409:0, peri hōn chata logon epēgagen" ᾿Apo S apo uAOfreoc hamartōou" echthron ton Kaïaphan legōn, hōs aphienai phōnēn chata tou chairǭ tou chritēriou toiautēn tetolmēchota" phēmēse" ti eti zēteite? hamartōlon de ton Ioudan. Pōs gar ouch hamartōlos schalon? Eph᾽ hǭ kai thlithomenos, epipherei ta echomena, ho prodidous ton dithat sphodra hōs mathētę̄ kai proϑotę̄ GN « Phodēs x2Y tromo: ēlthen &: Touto monon phothǭ kai tromǭ, alla kai schoti tōn en peirasmois xa idion, ui hǭǭ to chata psychēn aporrhoumenous synechesthai. ᾿All poimēn alēthinos kai gnēsios, hyper tēs 'o Christos, hōs heautou poipns edeilia kai onounta kai lypoumenon ouden hēn apeich tremein, panta chōris hamart' outa " o0xoun z2Y d: ton cha!ryon tou staurou, schotos hai tēs hōras heōs ennatēs genomenon. « Kai eip Pterygas tous apostolou: chalei᾿" epi tēn oichoumenēn holēn tou rd eptē, kai chathaper en. gep5. 7. « Et gepe. 10.« plēreis tēs chorēgias tou Pneumatos, bouletai. To de tis ouch aporountos entautha, alla to mallon epithymountos kai chatepeigontos. « Prosedechomēn ton sōzonta me apo oligopsychias xa chataigidos. » tēn achmēn tou peirasmou, kai bian, kai sphodrotēta " hōn ex hechateras chrē para Theou prosdexasthai tēn boētheian. Ho Christos de ouch hōs heautǭ touto proseuchetai, alla tois apostolois oligōrousi chata ton chairon tou pathous " hōste kai pros autous epitimōn eipen: Houtōs? ouk ischysate plar hōran: grēgorēcav? Grēgoreite kai proseuchesthe, higa mē eiselthēte eis peirasmon. Ei epi kachǭ symphōnia deinon, kai ek tou enantiou mega agathon hē tōn epi chachǭ symphōnēsantōn dialysis. Kai hoi homonoēsantes goun epi tę̄ pyrgopoiią, to echein phōnēn mian kai cheilos hen, pantes enepodisthēsan, megistę̄ dyssedeią synchythentes, hōs mēcheti homophōnian echein. Hotan hē chachia chath᾽ heautēn meristhę̄, echomen to sphales hoi par᾽ autēs polemoumenoi" oucheti gar hai ex autēs epithoulai pisteuontai. Toigaroun tou Christou thaumatourgountos tōn Ioudaiōn hai glōssai diērethēsan" kai hoi men elegon Ouk esti para Theou ho anthrōpos houtos, hoti ou tērei to Saddaton" aliioi Eleyov: Pōs dynatai agthrōpos hamartō- «hios toiauta sēmeia poiein? Kai schisma hēn en autois. «Hoti eidon anomian kai antilogian. » Tou Christou chrinomenou anomōs, antilogia tōn chrinontōn, Pilatou dēladē xa tōn Ioudaiōn archiereōn Eyevevo tou men legontos, Ouden aition heuriskō en tǭ anthrōpǭ toutǭ" echeinōn 02: Hēmeis vopov echomen, kai oidamen,, hoti kata ton vopov hēmōn opheiiiei apothanein. « Hēmeras kai nychtos chychlōsei autēn epi ta teichē autēs, anomia kai ponos en mesǭ autēs.» Hēmeras men, chata ton chairon tou staurou " gychtos de, kata ton chairon tēs prodosias " epi ta teichē? dēladē epi tous hiereis autoi gar teichē tou laou tynchanousin ischyra men, chata ton nomon tēs hierōsynēs zōntes sathra de peptōchota, hotan allotria tou proschēmatos prattousin. ᾿lnomian Ob kai chopon en mesǭ autēs, kai adichian legei tēn douleian tou grammatos" anomian, hoti ton nomon pneumatichōs ouch ephylatton adikian, hoti tosautas para tou Patros euergesias dexamenoi, staurǭ ton iatron kai ton trophea paredōchan. Ouk exeicheipe de ek tōn piïōteiōn autēs tokos kai donlos. Isōs men kai tēn tōn Ioudaiōn philargyrian diadallei " hoitines, tochizein autou tou nomou chōlyontos, dolǭ tous tochous di᾽ epinoiōn terōn echerdainon. Plēn tychos tēs apatēs hē hypochrisis" hautē meta dolēu tas tēs Hierousalēm. plateias ouk e eparrhēsiazonto. Plēn kai hēmeis mēte hēmeras mēte nychtos epi teichē, dēladē tas aretas, anomian echein hē holōs antilogian charterēsōmen " alla mēde tochon hē dylon en plateiais tais hēmeterais echōmen. Plateiai gar kai euthynousai hai hodoi, en hais ta plēmmelēmata ou mēn eis zōēn, all᾽ eis apōleian agousin. «Hoti ei echthros ōneidise me.» ta hēmetera Phorēta ta para tōn echthrōn apochechalymmenōn dia touto nomizetai, epeidēper eucheres tauta phylaxasthai" hoi de philoi dochountes, ta tōn echthrōn logizomenoi, ouch eisi phorētoi " meliti gar ton ion cherasantes lanthanonta, katascheuazousi thanaton. Touto kai tǭ Ioudą ho Christos dia tēs parousēs prophēteias ōneidisen. Hōn hina parastēsę̄ saphesteron, ta echomena ho Prophētēs epēgagen" « Sy de, anthrōpe isopsyche. » Isopsyche, dia tēn agapēn, hēn peri tous heautou mathētas ho Kyrios epedeichnyto, hōste tǭ Patri legein" Pater hagie, tērēson autous en tǭ ogomati sou, ous dedōkas Hēgemōn, epeidē to glōssochomon tōn chrēmatōn bastazōn autos, isōs tēn exousian tēs oichonomias echechtēto. Ngōste, panta gar hōs mathētę̄ apechalypsen. Hos epi to auto egiiykynas moi ta edesmata. Monos gar meta tou Iēsou enethapten eis to trythlion. En tǭ oikǭ tou Theou eporeuthēmen en homogoią. noią to deipnon tou Pascha meta tōn mathētōn ho Christos epetelesen " E e in e pou deipnou Oixoy Theou tēn Siōn legei echei gar en homo- E tǭ prodotę̄ to Pneuma tou pollōn geneōn oneidizōn ephthengeto. Iouda tēn odosian XY n allōn alēthinēn echontes, ac iue es €o6zpXy tou thanatou chataran egenonto. Paroichia de ho bios ho anthrōpinos legetai. Oude gar oichein entautha mechri pollou dynametha, all᾽ hōs paroichoi, hotan oiipsum hox kai epi n gar t auton, abor: Christ tēn zōēn hypo t chodespotēs prostaxę̄, parachrēma echdallometha, Epeidē de paroi chias ho Prophētēs pollas anti mias tōn anthrōpōn chata ton bion dia- EX HōS phoras einee pan Hoi men gar tychon aporian, hoi de geōrgian, hoi hox tē tourgian meterchontai: ᾿All᾽ e Ioudaiōn paides eponērxyonto" ou gar monon ho allos dēmos, alla kai hoi xav' exochēn autōn, e hite hiereis, tēn ponērian mesēn autōn hōsper hapolathontes, metērchonto. « Egō pros ton Theon echechraxa. » Ho Christos kai tauta legei" pros gar ton theon heautou Patera echechraxe, kai ho Kyrios eisēchousen autou. Eite to Pneuma l (ho gar Kyrios to Pneuma estinē, eite ton Kyrion auton heautou eisachou phylaxōmetha, kai A ho Christos phylaxai ton nomon tēs anthrōpotētos boulomenos, all᾽ homōs autos heautou eisachouei " autos gar tēn oicheian epitelei proseuchēn, haper an hōs thrōpos euxetai, tauta hōs Theos epitelōn. « Hesperas, kai prōi, kai mesēmthrias. » Ē apangellei ta kata tous eirēmenous chairous pepragmena mystēria. Esperes men, hopōs auton ethapten Iōsēph, kai echēdeuse Nichodēmos" kai palin, hopōs tōn thyrōn tēs Siōn chechleismenōn, eisērchet deuteron. Prōï de, hopōs apēnechthē eis to Pilatou praitorion, kai hopōs ech nechrōn anastas tais gynai- Ey heauton enephanise. Mesēmthrias, hopōs estaurōthē, xo tēn chtisin esaleusen, ouch apolesai, tautēn, all᾽ anachainisai kai diorthōsai boulomenos. Ka dia ti tauta diēgeisthai hypescheto? ᾿Epeidē periechticha kai tōn loipōn tou Monogenous thaumatōn etynchanen. Hothen autou phēsi kai ton Patera tēs phōnēs eisachousesthai, tę̄ diēgēsei tōn «mystēriōn tōn eirēmenōn kaironta. € lytrōsetai en eirēnę̄ tēn Psychēn Eite tōn stratiōtōn, hoitines autou ton taphon echychlōsan eite tōn pseudomartyrōn, hyper auton sychophantountes, periestēsan en tǭ chairǭ tēs chrien adę̄ dynameōn, al peri auton men echplēttomenai, homou de kai phrourouaai, tōn nechrōn tēn aichmalōsian ansxōs " eite tōn homou hōste mē pasan agagein. PE ē « ᾿Exeteine tĒN jV cheira autou en tǭ apodidonai. » thaumasai tēn achritheian tēs prophēteias axion. Autois gar ergois touto epi tyn Iouda chatalamthanetai, hote to argyrion tēs prodosias tois archiereusin hypostrepsai boulētheis, anonkaiōs tēn cheira exeteinen. i Hēpalynthēsan hoi logoi autou hyper elaion. » Logous, phēsin, eichon hoi Ioudaioi hapalous, xen: stotēta xava to dochoun hapasan hyperthainontas, en razon" hōsper hoi tai peirazousi dia bolidōn tēn thalattan" ou mēn ephthanon. Ti gar bolis en athyssǭ poiēsai dynēsetai? "Dynssos 0E hē tou Theou sophia" peri hēs kai Paulos elegen: "Q bathos piïoutou sophias kai ngōseōs Theou ! hōs agexereunēta ta chrimata abtou, kai anexichgiastoi hai hodoi hautou! autos de houtos ho Prophētēs" "HH dikaiosygē cov hōs orē Theou" ta krimata cov axyssos poiï.1hē. ᾿Alla tōn antigraphōn henia echei, Hēpaiïynthēsan hoi Aoyot abtou. Hōste tēn prophēteian eis ton Ioudan echpheresthai" houtos gar heautou tous logous dia tōn eidōffs s tēn tou Theou lōn hēpalynen, pote men tōn ptōchōn prospoioumenous chēdesthai, hina chleptę̄ to glōssochomon " pote hox dia philēmatos kai aspasmou ton Christon eirōnenomenos. s« Epirrhipson epi Kyrion tēn merimnan gar tǭ Theǭ tas hēmeteras phrontidas epirrhipsōmen, A “tes auton trophea xa stēr! TIS hōste mēdamōs saleuthēnai, heurēsomen: Dochei de pot tou Iouda mnēstheis ho Prophētēs, anankaiōs xci ton Petron hēēnixasthai, hina sphalmatos achousion kai diaphoran endeixētai. Ton gar Petron henecha tou sphalmatos tēs arnēseōs paratharrhynōn, kai protrepōn eis metanoian, epirrhipsai tǭ Theǭ tēn hyper toutōn protrepetai merimnan, diatrepsai ton mathētēn tę̄ syngnōmę̄ dynamenon, kai mē synchōrounta eis ton aiōna salon tǭ dikaiǭ genesthai" alla chan hypomenę̄ pros kairon, eutheōs touton eis galēnēn metathallonta. « Egō de, Kyrie, elpiō epi se. » Ho pistos legetō touto fj gar eis Theon elpis tōn chachōn eleutherian agathōn te pantōn parousian charixetai. paraptōmatos hechousiou
[Psalm 52] “The fool said in his heart.” For whose part was it to say this but a fool’s? Of him Isaiah said, “The fool will speak foolish things, and his heart will think vain things.” What are these? That those who do base and absurd things, and see God’s long-suffering toward them, when they ought to give thanks and glorify him as kind and forbearing, turn aside into madness, supposing that he does not watch over human affairs, but that they are carried along without judgment and at random.
“They were corrupted and became abominable.” The disease of the blasphemer, once spread abroad, prepares others to be … in lawlessness and to be abominable to the Creator, sick with such inactivity in virtue that they do nothing good. But by “the fool” he hints at the madness of the idolaters; for, saying in their heart that there is no God, they made idols of gods of wood and stone. And by “lawlessness,” which was transgression of the law, he hints at the Jews, whom God abhorred when they had been corrupted by unbelief.
“God looked down from heaven.” God so desires the truth that, although he knows all our affairs exactly, he nevertheless looks down, as from a window of his condescension toward us, wishing to discern human affairs exactly. … plainly the coming of Christ, who looked down from heaven when he dwelt among us …. For as one who leans out from a high place, while remaining above, comes to be below by his activity, so Christ also, remaining in the bosom of the Father, dwelt on the earth through the flesh. For what purpose? “To see if there is anyone who understands, who seeks God.” So he came down not so much to inspect men’s actions as to see whether they have any knowledge of God at all, whether they seek God in faith.
“Will they not know, all …?” All who seize their neighbour’s goods … and wrong the poor are rightly said to “eat the people of God as they eat bread”; for they have the injustice they do to them as the food of their own greed. But you may think that the teachers of the Jews especially are meant. For while seeming to defend the law out of ignorance, but working lawlessness by their outrage against the Lawgiver, these ate God’s people as bread, showing partiality for the sake of a full belly and gluttony, and transgressing the law in their very teaching. He speaks of the Jews: for they did not call upon Christ, who is truly God, and they feared with a needless fear where there was no fear, when they said to one another, “If we let this man alone, the Romans will come and take away our place and our nation.” Yet this would not have happened had they kept faith in him. And likewise all men who are slack in calling upon God do not fear the fear they ought, because of their unbelief toward God; but they fear in vain the threats of men and the powers of enemies, not knowing that these things do us no harm when we have God’s favour. He speaks of these as “men-pleasers”; for they always wish, against God, to please men; and God “scattered their bones,” that is, their tribes. “They were put to shame”: for they are pursued by the one they call dead. … for the bones of men-pleasers, that is, their … and glory, are scattered by God.
[“Who will give salvation from Zion?”] Why does the Prophet seek salvation from Zion, and not from heaven, not from the temple, not from the ark, not from the holy places? Because there Christ restored to us the ancient breath, as he made plain by adding, “When the Lord turns back the captivity …” For Satan took captive through deceit our … of the Spirit; but Christ restored it in Zion through his breathing upon the apostles. “… Jacob …” Israel is the mind that sees God. We need first … to become a supplanter, that is, of the devil, and then our contemplative mind rejoices in the vision of God.
[Psalm 53] “O God, in your name …” Not because of my actions, he says, for I have none worthy, nor because of the nobility of my fathers (for one man cannot save another), but in your name: this salvation stands lasting and inviolable. For if some who fall among robbers or barbarians escape the dangers by bringing forward the name of powerful men, as their household members, how much more are we saved from every plot of demons by the name of God?
“And in your power judge me.” He asks for judgment, not that we may be condemned, but that we may be set free from the tyrant; therefore he prayed to be judged in power, so that when the adversary, whether visible or spiritual, has been subdued by God’s power, we may become strangers to those who abuse us.
“O God, hear my prayer.” For we have no weapon against our enemies stronger than prayer, provided only that we pray for things worthy of God. Being conscious of this in himself, the Prophet wishes God to give ear to the words of his mouth, so that, discerning that he asks nothing merely human, he may receive the sacrifice of his prayer.
“For strangers have risen up.” All who do not think the things of God are strangers, even if they are relatives, friends, or brothers. Therefore, though they are relatives, they are often not ashamed to plot against us as strangers. For those who have estranged themselves from God, how much more are they estranged from the law of nature too? By “the mighty” he means those strong in wickedness, who possess an evil so strong and unyielding that they plot against the soul, contriving for us not only the bodily death but the spiritual one as well.
“I will confess your name.” God does not accept a sacrifice that is not willing; for he never reckons the offering to the one who offers it, but to the one who compels it. Knowing this, Paul the apostle said, “Not grudgingly or under compulsion; for God loves a cheerful giver.” And understand “willingly” from the occasion as well. For often, when we have fallen into affliction, we become more devout than ourselves; but we must be found the same when the affliction has changed. … having seen the destruction of the enemies, … the thanksgiving … deliverance from every …, of the good things to come, so that the life of such a one is moved to blessedness.
[Psalm 54] “To the end, in hymns of understanding, of David.” The psalm that follows keeps to the same aim; for it describes the man in temptations; therefore it … to sing hymns with understanding to the one who can set us free from temptations. A clear prophecy of the Master’s sufferings is also included.
“Give ear, O God, to my prayer.” Since Christ prayed these words, let us also pray, and let us the poor imitate the Master. He wishes his prayer to be heard and his petition for the salvation of the race not to be overlooked, being himself the firstfruits of those for whom he intercedes. At the same time, wishing to show the manner in which one must pray, he says, “Give ear, and do not overlook.” For often, having heard our prayer, he overlooks it and sends it away as superfluous and unworthy of his hearing.
“I was grieved in my meditation.” Consider, he says, who it is that prays: the Son of the Father, a king of the same essence, yet bearing the form of a slave, in order to save what was formed, our nature. By “meditation” he means the soaring of the mind in contemplation, which the Lord endured as he pondered our affairs; at which he was also troubled, that we had advanced to such folly as to trip up the one who came to save us, and to put stumbling blocks before him. These things … Caiaphas, and the one who came …, of whom he fittingly added: “From the voice of the enemy and from the affliction of the sinner.” By the enemy he means Caiaphas, who dared to utter such a cry against … at the time of the trial: “He has blasphemed; why do you still seek …?” By the sinner, Judas. For how is the one who betrays his teacher not a sinner? Being grieved at this, as at a disciple and betrayer, he adds what follows.
“Fear and trembling came upon me.” … not only by fear and trembling, but also by darkness …; it is the mark of those in temptations to be held fast as their soul ebbs away. But Christ, the true and genuine shepherd, was afraid for his own flock …; and in being troubled and grieved he was in nothing different …, to tremble, all without sin. … at the time of the cross, the darkness that came from the sixth hour to the ninth.
“And I said, [Who will give me wings like a dove?]” He calls the apostles wings, … flying over the whole world, … full of the supply of the Spirit. The “who” here is not that of one at a loss, but rather of one who longs and presses on.
“I waited for the one who saves me from faintheartedness and tempest.” … the height of temptation, its force and violence; from both one must look for help from God. But Christ prays this not for himself but for the apostles, who were slack at the time of the passion, so that he even rebuked them, saying, “So, could you not watch one hour? Watch and pray, so that you may not enter into temptation.”
[“Divide their tongues.”] If agreement for evil is a terrible thing, then on the contrary the breaking up of those who have agreed for evil is a great good. Those, at least, who were of one mind about building the tower, so as to have one voice and one lip, were all hindered, confounded in their very great impiety so that they no longer had one language. When wickedness is divided against itself, we who are warred against by it are safe; for its plots are no longer trusted. So, when Christ worked his wonders, the tongues of the Jews were divided: some said, “This man is not from God, for he does not keep the Sabbath”; others said, “How can a man who is a sinner do such signs?” And there was a division among them.
“For I saw lawlessness and contradiction.” When Christ was judged lawlessly, there was contradiction among those who judged, that is, between Pilate and the chief priests of the Jews: he said, “I find no fault in this man,” and they, “We have a law, and we know that according to our law he ought to die.”
“Day and night lawlessness will surround it upon its walls, and toil in its midst.” By day, at the time of the cross; by night, at the time of the betrayal. “Upon its walls,” that is, upon the priests; for they are the walls of the people, strong when they live according to the law of the priesthood, but rotten and fallen when they act contrary to their office. By “lawlessness and toil in its midst, and injustice” he means slavery to the letter: lawlessness, because they did not keep the law spiritually; injustice, because, having received so many benefits from the Father, they handed over the physician and nourisher to the cross.
“And usury and guile did not depart from its streets.” Perhaps he also censures the love of money of the Jews, who, though the law itself forbade lending at interest, made gain from interest by guile, through … devices. But the usury of deceit is hypocrisy; this, with guile, … the streets of Jerusalem … made bold. But let us too neither by day nor by night keep up lawlessness or contradiction at all upon our walls, that is, our virtues; nor let us have usury or guile in our streets. For broad and level are the ways in which faults lead, not to life, but to destruction.
“For if an enemy had reproached me.” The things done to us by open enemies are reckoned bearable for this reason, that it is easy to guard against them; but those who seem to be friends while plotting what enemies plot are not bearable; for mixing hidden poison with honey, they contrive death. This is what Christ reproached Judas with through the present prophecy. To show it more clearly, the Prophet added what follows: “But you, a man of like soul.” “Of like soul,” because of the love which the Lord showed toward his own disciples, so that he said to the Father, “Holy Father, keep them in your name, those whom you have given me.” “My leader,” since he himself carried the money-box and perhaps had charge of the management. “My acquaintance,” for he revealed all things to him as to a disciple. “Who together with me made the food sweet”; for he alone dipped into the dish with Jesus. “We walked in the house of God in harmony.” He calls Zion the house of God; for there in harmony Christ celebrated the supper of the Passover with the disciples …
… reproaching the betrayer, the Spirit spoke many generations before … Judas … the betrayal … true …, they became the curse of death. Human life is called a sojourning. For we cannot dwell here for long, but as sojourners, when the master of the house commands, we are cast out at once. The Prophet spoke of many sojournings instead of one because of the differences of men’s lives: some, it may be, follow trade, others farming, others …. But the children of the Jews did evil: not only the rest of the people, but even the most eminent among them, the priests, followed the evil that was in their midst as if they had received it as their share.
“I cried to God.” Christ says this too; for he cried to God, his own Father, and the Lord heard him: whether he means the Spirit (for “the Lord is the Spirit”), or the Lord himself hearing himself … Christ wishing to keep the law of humanity; but nevertheless he hears himself; for he himself accomplishes his own prayer, accomplishing as God what he prays for as man.
“Evening, and morning, and noon.” He proclaims the mysteries accomplished at the times named. In the evening, how Joseph buried him and Nicodemus prepared him for burial; and again, how, when the doors in Zion were shut, he came in a second time. In the morning, how he was led away to Pilate’s praetorium, and how, risen from the dead, he showed himself to the women. At noon, how he was crucified and shook the creation, wishing not to destroy it but to renew and set it right. And why did he promise to recount these things? Because they encompassed the rest of the wonders of the Only-begotten as well. Hence he says that the Father too will hear his voice, rejoicing in the recounting of the mysteries named.
“He will redeem my soul in peace …” Whether from the soldiers who surrounded his tomb, or from the false witnesses who stood round him at the time of the trial bringing slanders against him, or from the powers in Hades, which were at once amazed at him and guarding …, so that he should not lead up the whole captivity of the dead.
“He stretched out his hand in repaying.” The exactness of the prophecy deserves admiration. For this was fulfilled in very deed in Judas, when, wishing to return the silver of the betrayal to the chief priests, he necessarily stretched out his hand.
“His words were softer than oil.” The Jews, he says, had soft words, surpassing all kindness in appearance, … as those who sound the sea with plumb lines; but they did not reach the bottom. For what can a plumb line do in an abyss? The abyss is the wisdom of God, of which Paul said, “O the depth of the riches of the wisdom and knowledge of God! How unsearchable are his judgments, and how untraceable his ways!” And this same Prophet: “Your righteousness is like the mountains of God; your judgments are a great abyss.” But some copies have, “His words were softer,” so that the prophecy is directed at Judas; for he softened his words by appearances, at one time pretending to care for the poor, so that he might steal from the money-box, at another mocking Christ with a kiss and a greeting.
“Cast your care upon the Lord.” … for let us cast our concerns upon God, and we shall find him a nourisher and support, so that we are never shaken. It seems to me that the Prophet, having made mention of Judas, necessarily hinted at Peter too, to show the difference between an unwilling slip and a willing transgression. For, encouraging Peter on account of his slip in the denial and urging him to repentance, he urges him to cast upon God his care for these things, who is able to turn the disciple about by pardon, and who will not allow the righteous to be shaken for ever, but even if he endures it for a time, at once changes it into calm.
“But I, Lord, will hope in you.” Let the believer say this; for hope in God grants freedom from evils and the presence of all good things.
Chapter 55
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ΨΑΛΜΟΣ ΝΕ", « Εἰς τὸ τέλος, ὑπὲρ τοῦ λαοῦ τοῦ μεμαχρυμμένου, » x. τ. X. ἀπὸ τῶν ἁγίων Δοχεῖ πως ἐναντία εἶναι τῆς προγραφῆς τὰ ῥήατα. Ἐπεδήμησε μὲν γὰρ ὁ Δαδὶὸ τῇ Γὲθ, ἡνίχα τῇ 1 ἀπὸ Σαοὺλ ἐδραπέτευσεν" οὐ μὴν ἐπέσχον τὸν φήτην οἱ ἀλλόφυλοι, ἀλλὰ καὶ μᾶλλον ἀπώσαντο, ἐπειδὴ ἐξεστηχότα καὶ ποράφορον ἐν ταῖς θύραις χιθαρίζοντα, καὶ σίελον ἀποῤῥίπτοντα τοῦ στόματος ὑπεχρίνατο, ὡς ἡ βίθλος τῶν Βασιλειῶν ὄὀείχνυσι. Τινὰ δὲ καὶ λαὸν μεμαχρυμμένον ἀπὸ τῶν ἀγίων, ὑπὲρ οὗ τὸν ψαλμὸν ὁ Δαθὶδ ἔγραψε, ζητοῦντες χατὰ οὐχ εὑρήσομεν. Οὐκοῦν ἀνάγχη νοηt γέγραπται, παραπὴν ἱστορίαν, τῶς ταῦτα, ὥσπερ δὴ τῷ Πνεύματ δέχεσθαι. Ὑπὲρ iig τοῦ λαοῦ τῶν ἐθνῶν τὸν ψαλμὸν ὁ Προφήτης συνέγραψεν, ὅστις μεμαχρυμμένος ἀπὸ τῶν ἁγίων ἐτύγχανεν" οὐδεμιᾶς γὰρ χοινωνίας πρὸς πατριάρχας ἣ προφήτας ἐχέκτηντο. ᾿Αλλ᾽ ὅμως οἱ υαχρὰν ἐγγὺς, χαθά φησιν ὁ Παῦλος, ἐγένετο, ὅτε τὸν νέον Δαδὶὸ ἐχράτησαν οἱ ἀλλόφυλοι ἐν Γὲθ, τουτεται)} " τὸν Θεὸν, τὸν ἐν αὐτῇ ἐστιν ἐν τῇ ληνῷ (1ηγὸς γὰρ ἡ Γὲθ ἑρμὴν ληνὸς δὲ καὶ ἡ Ἐχχλησία, διὰ ληνοδατοῦντα τὸ μυστήριον, λέγεται, ὡς Ἡσαΐου προφητείας, διὰ “τῆς Ληγὸν ἐπάτησα μόνος, £otjσας εὑρίσχεται " ὥστε πρὸς αὐτὸν τὰς τῶν οὐρανῶν δυνάμεις τὰ τῆς αὐτῆς προφητείας ἀντιφθέγγεσθαι Διὰ τί σου ἐρυθρὰ τὰ ἱμάτια, καὶ τὰ ἐνδύματά σου, ὡς ἀπὸ πατητοῦ «ηγοῦ πλήρης καταπεπατημέγου; καὶ ὁ ἡμῶν ἄνθρωπος τὸν χαλεπὸν ὑφίσταται πόλεμον, ὅλην τὴν ἡμέραν παρὰ τοῦ πολεμούμενος, καὶ παρ᾽ αὐτοῦ πατούμενος. Εἰ γὰρ καὶ ἀνθρώπου ὁ ψαλμὸς ἐμνημόνευσεν, ἀλλ᾽ ptis τὸν Σατανᾶν αὐτὸν, οὕτως ἐν τῇ θείᾳ Γραφῇ πολλάχις ὀνομαζόμενον, T μένων αἰνίττετ ταῦτα ὑποψάλλειν ἀρμό τινὰ τῶν ἐχ tv) στρᾶτενοτῶν ἐθνῶν 0t) πολλῷ at. Πλὴν καὶ τὸν λαὸν οὐιὴνς χρὸ 4. τὸν παρ ὑπὸ τοῦ Σατανᾶ ἀπατηθέντα, x αὐτοῦ πόλεμον διὰ πιθουλῆς ὑπομείναντα, o0; ἐν τοῖς ς τῶν δαιμόνων t ἑξῆς σαφέστερον ἔφησεν αἰνιττόμενος. Κατεπάτησάν uc, οἱ ἐχθροΐ μου. » Οὐ μίαν ἡμέραν λέγει, ἀλλὰ τοῦ χρόνου παντὸς τοῦ φθάσαντος τὸ διάστημα, ἐν ᾧ οἱ ἐχθροὶ ἡμῶν οἱ νοητοὶ ἀφ᾽ ὕψους ἡμᾶς πολεμοῦντες καὶ πατοῦντες οὐχ ἐπαύσαντο. Κατεπάτουν δέ“ πῶς; Διὰ τῆς εἰδωλολα- «plac καὶ τῶν ἡδονῶν., τῶν ἄλλων σχελίσαντες, καὶ μετὰ τοῦτο χειμένοις ἐπεμθαίνοντες. Μὴ τοίνυν ἡμεῖς σχελισθῶμεν εἰς γῆν, τουτέστιν, εἰς τὰ γήϊνα " καὶ οὐδεὶς ἡμᾶς χαταπατῇσαι δυνήσεται ἀλλὰ μηδὲ τοὺς ἐχθροὺς ἡμῶν ὑψηλοτέρους γενέσθαι συγχωρή σωμεν, ἀλλὰ τῶν ἀρετῶν ἀναθάντες ἐπὶ χλίμοακχα, χατωτέρους ἑαυτῶν τοὺς ἐπιδούλους ποιήσωμεν. « Ἡμέρας οὐ φοθηθήσομαι. » ἹΒὰν γὰρ, φησὶν, ἐν τῷ φωτὶ περιπατῶμεν, xa ἐν ἡμέρᾳ, χαθά φησιν ὁ Παῦλος, εὐσχημόνως περιπατήσωμεν, οὐδένα τῶν ἐπιδούλων εἰχότως φοδούμεθα, ὅπλῳ πρὸς αὐτοὺς πίστει τῇ εἰς Θεὸν καὶ ἐλπίδα. χρώμενοι. « Ἐν τῷ Θεῷ ἐπαινέσω. ν Ἐπειδὴ πᾶς λόγος θεογνωσίαν ἔχων, ἐπαίνου καὶ εὐφημίας ἄξιος, αὐτῷ, φησὶν, ὡς χορηγοῦντι τοὺς ἐπαίνους παράσχωμεν " καὶ ὅσα ἐν αὐτῷ λαλοῦμεν, ταῦτα γατευοηδοῦται, καὶ εἰχότως ἀποδοχῆς χοαθέστηχεν ἄξια. Σάρκα δὲ πολλάκις τὰ σαρχικὰ πάθη λέεσθαι καὶ τὰς ἡδονὰς εὑρήσομεν" ὡς ὅταν ὁ Παῦλος Οἶδα γὰρ ὅτι οὐκ οἰκεῖ év ἐμοὶ, τουτέστιν", ἐν τῇ σαρκί μου, ἀγαθόν" πολλάκις δὲ xaY τὸν ἄνθρωἥξει. Ἢ τοῦ Θεοῦ τοίνυν ἐλπὶς xoi τὴν ἡδονὴν yaλινοῖ, καὶ τὸν ἐχθρὸν ἄνθρωπον συμποδίζει, καὶ ἀφοθίαν ἡμῖν ἐξ ἑχατέρου δίδωσιν, «Ὅλην τὴν ἡμέραν τοὺς λόγους μου. » Σαφῶς καὶ νῦν τοὺς ᾿ ουδαίους αἰνίττεται" οὗτοι γὰρ τοὺς λόγους τῶν πιστῶν, ὡς ἔλεγχον ἔχοντας τῆς αὐτῶν ἀπιστίας, διαπαντὸς ἐθδελύττοντγ᾽ ἀπὸ τοιγαροῦν ἕως ἑσπέρας τοῦ Παύλου πρὺς αὐτοὺς ῥητορεύοντος, ἐχεῖνοι τὴν ἀλήθειαν τοῦ λόγου βδελυξάμενοι, ἀσύμφωνοι, χαθά. φησιν ὁ Λουχᾶς. ᾿Αγεχώρησαν κατ᾽ ἐμοῦ πάντες οἱ διαλογισμοὶ αὐτῶν εἰς κακόν. Οὐδὲν γὰρ ἀγαθὸν περὶ τῶν ἐθνῶν οἱ παῖδες τῶν Ἰουδαίων λογίζονται (ἐπειδὴ πᾶς ἄνθρωπος πονηρὺς προφέρει τὸ πονηρὸν), καὶ πάντα τρόπον ἡμᾶς ἀπατῆσαι πειράζουσιν. Οὐδὲν ἄρα τῆς προφητείας ταύτης σαφέστερον. Ἐχθληθέντες γὰρ τῆς Ἱερουσαλὴμ. οἱ τῶν Ἰουδαίων παῖδες, καὶ πάροικοι πάσης τῆς γῆς διὰ τὴν εἰς Χριστὸν ἁμαρτίαν γενόμενοι, τὴν αἰτίαν ἐρωτώμενοι, χρύπτουσι, χαὺὶ ἁυαρτίας ἑτέρας, τὴν χατὰ τὸν Χριστὸν σιωπῶντες, προθάλλονται. Καίτοι μήτε εἰδωλοφονεύοντες. Kpóσυγχρότησις τῆς λατροῦντες νῦν, μήτε προφήτας πτουσι δὲ τίνος χάριν; Ἵνα μὴ ἡμετέρας πίστεως ἡ πσρ᾽ αὐτῶν ὁμολογία γένηται. Αὐτοὶ τὴν πτέρναν μου φυϊάξουσι, φησίν. 'ἔἜρευνῶσιν γὰρ ἡμῶν Ἰουδαῖοι zal τὸ τυχὸν πλημμέλημα" καὶ οὕτω νοήσεις ὅπερ ὁ Θεὸς πρὸ; τὸν ὄφιν ἐφθέγ- 4 ὑτός (ceu κεῷ ὴ σὺ τηρῚ γετο" Αὐτός σου τηρήσει xegaiw, καὶ σὺ σεις αὐτοῦ πτέρναν. Ἡμεῖς δὲ αὐτοῦ τὴν χεφαλὴν, δηλαδὴ τὴν εἰδωλολατρίαν, τηρεῖν πρὸ πόντῶν χελευόμεθα, φυλάττεσθαι δὲ ὄμως καὶ τὰ τήματα, xày ἔσχατα τυγχάνῃ, χὰν εὐτελῆ εἶναι ὥστε ᾿ πτέρναν νομίξεσθαι" ἐπειδή περ παρατηρεῖ ταῦτα ὁ ἐχθρὸς, διαθάλλειν ἡμᾶς τῷ χριτῇ, xe διὰ τῶν τυχόντων βουλόμενος. Οὐχοῦν οὐ περὶ τῶν δαίων μόνων, ἀλλὰ καὶ περὶ τῶν ὄντως ἐχθρῶν τῶν δαιμόνων τοῦτον ἁρμόττει τὸν στίχον ἐχλαμθάνεσθαι " xa ὃν ἁρμόττει xax τὰ ἑξῆς ἐπιφέρεσθαι. «Ἔθου τὰ δάχρυά μου ἐνώπιόν σου. » Μαχάριοι ὧν ὁ Θεὸς τὰ δάκρυα δέχετα!" παραχαλεῖ γὰρ αὐτῶν τὰ πάθη, χαθάπερ διὰ τῆς οἰχείας ἐπαγγελίας ὑπέσχετο. Τίς ὃὲ ἡ ἐπαγγελία; Maxáquot οἱ πενθοῦντες, ὅτι αὐτοὶ παρακιηθήσονται. « Εὐλογήσε:ς τὸν στέφανον τοῦ ἐνιαυτοῦ. » "Ioxéoy δὲ, ὥς τινες τῶν συγγραφέων μετὰ τὴν £x Βχθυλῶνος ἐπάνοδον εὐετηρίαν ἔφασαν γεγονέναι, x2X πλῆθος ὄμθρων, καὶ πολὺν ῥεῦσα: τὸν Ἰορδάνην, ὃν ἔφασαν εἰρῆσθαι τοῦ Θεοῦ ποταμόν " καίτοι γεγονότων ἐν πλείστῃ πενίᾳ, χαθάπερ "Ecópag ἐδίδαξε, καὶ τῆς τῶν ἐθνῶν χλήσεως ἁπαιτούσης, ἀχόλουθα τὰ λοιπὰ τοῦ ψαλμοῦ. Οἱ δὲ μυθικῶς φασιν ἔσεσθαι ταῦτα μετὰ τὴν Ἰουδαίων ἐν ἐσχάτοις ἀνάχλησιν olχοδομηθησομένης τῆς Ἱερουσαλήμ.
PsALMOS NE", « Eis to telos, hyper tou laou tou memachrymmenou, » x. t. X. apo tōn hagiōn Dochei pōs enantia einai tēs prographēs ta rhēata. Epedēmēse men gar ho Dadio tę̄ Geth, hēnicha tę̄ 1 apo Saoul edrapeteusen" ou mēn epeschon ton phētēn hoi allophyloi, alla kai mallon apōsanto, epeidē exestēchota kai poraphoron en tais thyrais chitharizonta, kai sielon aporrhiptonta tou stomatos hypechrinato, hōs hē bithlos tōn Basileiōn ooeichnysi. Tina de kai laon memachrymmenon apo tōn agiōn, hyper hou ton psalmon ho Dathid egrapse, zētountes chata ouch heurēsomen. Oukoun ananchē noēt gegraptai, parapēn historian, tōs tauta, hōsper dē tǭ Pneumat dechesthai. Hyper iig tou laou tōn ethnōn ton psalmon ho Prophētēs synegrapsen, hostis memachrymmenos apo tōn hagiōn etynchanen" oudemias gar choinōnias pros patriarchas hē prophētas echektēnto. ᾿All᾽ homōs hoi yachran engys, chatha phēsin ho Paulos, egeneto, hote ton neon Dadio echratēsan hoi allophyloi en Geth, toutetai)} " ton Theon, ton en autę̄ estin en tę̄ lēnǭ (1ēgos gar hē Geth hermēn lēnos de kai hē Echchlēsia, dia lēnodatounta to mystērion, legetai, hōs Hēsaïou prophēteias, dia “tēs Lēgon epatēsa monos, £otjsas heurischetai " hōste pros auton tas tōn ouranōn dynameis ta tēs autēs prophēteias antiphthengesthai Dia ti sou erythra ta himatia, kai ta endymata sou, hōs apo patētou «ēgou plērēs katapepatēmegou? kai ho hēmōn anthrōpos ton chalepon hyphistatai polemon, holēn tēn hēmeran para tou polemoumenos, kai par᾽ autou patoumenos. Ei gar kai anthrōpou ho psalmos emnēmoneusen, all᾽ ptis ton Satanan auton, houtōs en tę̄ theią Graphę̄ pollachis onomazomenon, T menōn ainittet tauta hypopsallein armo tina tōn ech tv) stratenotōn ethnōn 0t) pollǭ at. Plēn kai ton laon ouiēns chro 4. ton par hypo tou Satana apatēthenta, x autou polemon dia pithoulēs hypomeinanta, o0? en tois s tōn daimonōn t hexēs saphesteron ephēsen ainittomenos. Katepatēsan uc, hoi echthroï mou. » Ou mian hēmeran legei, alla tou chronou pantos tou phthasantos to diastēma, en hǭ hoi echthroi hēmōn hoi noētoi aph᾽ hypsous hēmas polemountes kai patountes ouch epausanto. Katepatoun de“ pōs? Dia tēs eidōlola- «plac kai tōn hēdonōn., tōn allōn schelisantes, kai meta touto cheimenois epemthainontes. Mē toinyn hēmeis schelisthōmen eis gēn, toutestin, eis ta gēïna " kai oudeis hēmas chatapatę̄sai dynēsetai alla mēde tous echthrous hēmōn hypsēloterous genesthai synchōrē sōmen, alla tōn aretōn anathantes epi chlimoakcha, chatōterous heautōn tous epidoulous poiēsōmen. « Hēmeras ou phothēthēsomai. » HiBan gar, phēsin, en tǭ phōti peripatōmen, xa en hēmerą, chatha phēsin ho Paulos, euschēmonōs peripatēsōmen, oudena tōn epidoulōn eichotōs phodoumetha, hoplǭ pros autous pistei tę̄ eis Theon kai elpida. chrōmenoi. « En tǭ Theǭ epainesō. n Epeidē pas logos theognōsian echōn, epainou kai euphēmias axios, autǭ, phēsin, hōs chorēgounti tous epainous paraschōmen " kai hosa en autǭ laloumen, tauta gateuoēdoutai, kai eichotōs apodochēs choathestēchen axia. Sarka de pollakis ta sarchika pathē leesthai kai tas hēdonas heurēsomen" hōs hotan ho Paulos Oida gar hoti ouk oikei ev emoi, toutestin", en tę̄ sarki mou, agathon" pollakis de xaY ton anthrōēxei. Ē tou Theou toinyn elpis xoi tēn hēdonēn yalinoi, kai ton echthron anthrōpon sympodizei, kai aphothian hēmin ex hechaterou didōsin, «Holēn tēn hēmeran tous logous mou. » Saphōs kai nyn tous ᾿ oudaious ainittetai" houtoi gar tous logous tōn pistōn, hōs elenchon echontas tēs autōn apistias, diapantos ethdelyttontg᾽ apo toigaroun heōs hesperas tou Paulou prys autous rhētoreuontos, echeinoi tēn alētheian tou logou bdelyxamenoi, asymphōnoi, chatha. phēsin ho Louchas. ᾿Agechōrēsan kat᾽ emou pantes hoi dialogismoi autōn eis kakon. Ouden gar agathon peri tōn ethnōn hoi paides tōn Ioudaiōn logizontai (epeidē pas anthrōpos ponērys propherei to ponēron), kai panta tropon hēmas apatēsai peirazousin. Ouden ara tēs prophēteias tautēs saphesteron. Echthlēthentes gar tēs Hierousalēm. hoi tōn Ioudaiōn paides, kai paroikoi pasēs tēs gēs dia tēn eis Christon hamartian genomenoi, tēn aitian erōtōmenoi, chryptousi, chaui hauartias heteras, tēn chata ton Christon siōpōntes, prothallontai. Kaitoi mēte eidōlophoneuontes. Kposynchrotēsis tēs latrountes nyn, mēte prophētas ptousi de tinos charin? Hina mē hēmeteras pisteōs hē psr᾽ autōn homologia genētai. Autoi tēn pternan mou phyïaxousi, phēsin. 'eEreunōsin gar hēmōn Ioudaioi zal to tychon plēmmelēma" kai houtō noēseis hoper ho Theos pro? ton ophin ephtheg- 4 hytos (ceu keǭ ē sy tērI geto" Autos sou tērēsei xegaiw, kai sy seis autou pternan. Hēmeis de autou tēn chephalēn, dēladē tēn eidōlolatrian, tērein pro pontōn cheleuometha, phylattesthai de omōs kai ta tēmata, xay eschata tynchanę̄, chan eutelē einai hōste ᾿ pternan nomixesthai" epeidē per paratērei tauta ho echthros, diathallein hēmas tǭ chritę̄, xe dia tōn tychontōn boulomenos. Ouchoun ou peri tōn daiōn monōn, alla kai peri tōn ontōs echthrōn tōn daimonōn touton harmottei ton stichon echlamthanesthai " xa hon harmottei xax ta hexēs epipheresthai. «Ethou ta dachrya mou enōpion sou. » Macharioi hōn ho Theos ta dakrya decheta!" parachalei gar autōn ta pathē, chathaper dia tēs oicheias epangelias hypescheto. Tis hoe hē epangelia? Maxaquot hoi penthountes, hoti autoi parakiēthēsontai. « Eulogēse:s ton stephanon tou eniautou. » "Ioxeoy de, hōs tines tōn syngrapheōn meta tēn £x Bchthylōnos epanodon euetērian ephasan gegonenai, x2X plēthos omthrōn, kai polyn rheusa: ton Iordanēn, hon ephasan eirēsthai tou Theou potamon " kaitoi gegonotōn en pleistę̄ penią, chathaper "Ecopag edidaxe, kai tēs tōn ethnōn chlēseōs hapaitousēs, acholoutha ta loipa tou psalmou. Hoi de mythikōs phasin esesthai tauta meta tēn Ioudaiōn en eschatois anachlēsin olchodomēthēsomenēs tēs Hierousalēm.
[Psalm 55] “To the end, for the people removed far from the holy ones,” and so on. The words seem somehow contrary to the title. For David did go to Gath, when he fled from Saul; yet the foreigners did not hold the prophet fast, but rather drove him away, since he pretended to be out of his mind, playing the lyre at the doors in a frenzy and letting spittle run from his mouth, as the book of Kingdoms shows. Nor, if we search the history, shall we find a people removed far from the holy ones, for whom David wrote the psalm. So it is necessary to receive these things spiritually, as they were written by the Spirit. The Prophet composed the psalm for the people of the nations, which was removed far from the holy ones; for they had no fellowship with patriarchs or prophets. But those who were far off became near, as Paul says, when the foreigners took hold of the new David in Gath, that is, … God, who is in the winepress (for Gath is interpreted “winepress”; and the Church too is called a winepress because of the mystery …, as is found in the prophecy of Isaiah, “I trod the winepress alone,” so that the powers of heaven answer him with the words of the same prophecy: “Why are your garments red, and your clothing as from a trodden winepress, full and trampled down?”).
… and our man endures the grievous war, warred upon all the day by … and trampled by him. For even though the psalm has mentioned a man, it hints at … Satan himself, who is often so named in the divine Scripture …; it is fitting for someone from the nations to sing these things …. But also the people …, deceived by Satan, … enduring war from him through his plotting, which he hints at more clearly in what follows, …
“My enemies trampled me.” He does not mean one day, but the whole span of time gone by, in which our spiritual enemies did not cease to war on us and trample us from on high. How did they trample us? Through idolatry and pleasures, tripping us up …, and after that stepping on us as we lay. Let us not, then, be tripped to the ground, that is, to earthly things, and no one will be able to trample us. Nor let us allow our enemies to become higher than we, but climbing on the ladder of the virtues let us make those who plot against us lower than ourselves.
“By day I will not be afraid.” For if, he says, we walk in the light and, as Paul says, “walk decently as in the day,” we fittingly fear none of those who plot against us, using against them as a weapon faith in God and hope.
“In God I will praise …” Since every word that holds the knowledge of God is worthy of praise and good report, let us offer the praises, he says, to him as the one who supplies them; and whatever we speak in him prospers, and is fittingly worthy of acceptance. We shall often find that “flesh” means the passions of the flesh and the pleasures, as when Paul says, “For I know that nothing good dwells in me, that is, in my flesh”; and often also the man … Hope in God, then, both bridles pleasure and fetters the hostile man, and gives us freedom from fear on both counts.
“All the day … my words.” Here too he plainly hints at the Jews; for they continually abhorred the words of the believers, as words that exposed their unbelief. So, when Paul was reasoning with them from morning until evening, they abhorred the truth of his word and went away disagreeing, as Luke says. “All their thoughts are against me for evil.” For the children of the Jews think nothing good of the nations (since every evil man brings out what is evil), and they try in every way to deceive us. Nothing, then, is clearer than this prophecy. For the children of the Jews, cast out of Jerusalem and become sojourners in all the earth because of their sin against Christ, when asked the cause, hide it, and, keeping silent about their sin against Christ, put forward other sins, although now they neither worship idols nor kill prophets. Why do they hide it? So that their confession may not become a confirmation of our faith. “They will watch my heel,” he says. For the Jews search out even our slightest fault; and so you will understand what God spoke to the serpent: “He will watch your head, and you will watch his heel.” We are commanded before all things to watch his head, that is, idolatry, but also to guard against faults, even if they are the least and so slight as to be reckoned a heel; since the enemy watches these, wishing to slander us before the judge even by means of trifles. So it is fitting to take this verse not only of the Jews but also of our true enemies, the demons; and with this the following also fits.
“You have set my tears before you.” Blessed are those whose tears God receives; for he comforts their sufferings, as he promised in his own promise. What is the promise? “Blessed are those who mourn, for they will be comforted.”
[Psalm 64] “You will bless the crown of the year.” Let it be known that some writers have said that after the return from Babylon there was a good harvest and much rain, and the Jordan flowed full, which they said was called “the river of God”; and yet those who returned lived in very great poverty, as Ezra taught; and since the calling of the nations requires it, the rest of the psalm agrees with this. Others say, as a fable, that these things will happen after the recall of the Jews at the last times, when Jerusalem will be rebuilt.
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ΨΑΛΜΟΣ ΞΕ". « Εἴπατε τῷ Θεῷ Ὡς qo6zpá. » Ούτω γὰρ τῷ περιθλέπτους ἀποφανεῖς τούς cot προσήχοντας, ὡς εγέθει τῶν περὶ σοῦ γινομένων πολλοὺς καὶ τῶν ἐναντίων ὑποχρίνεσθαι ψευδομένους τὴν σὴν δουλείαν" τοῦτο δὲ γέγονεν, ὅτε τμηθῆναι πολλοὶ τῶν ἐναντίων ἠνέσχοντο, ὑποχρινόμενοι τὸν Ἰουδαϊσμόν. Καὶ τούτου μάρτυς Ἰώσηππος ἐν τῇ i τῆς 'Apxatooylac, τὰ χατὰ τὸν Μαρδοχαῖον διηγούμενος, καὶ λέγων οὕτως " Οἱ μὲν οὖν ἱππεῖς οἱ τὰς ἐπιστολὰς διαχομίζοντες, εὐθὺς ἐξορμήσάντες, τὴν προχειμένην ὁδὸν ἤνυον ὁ 6€ Μαρδοχαῖος, ἀναλάθὼν τὴν βασιλιχὴν στολὴν, καὶ τὸν στέφανον τὸν χρυσοῦν, καὶ τὸν στρεπτὸν περιθέμενος, προῆλθεν" ἰδόντες ὃὲ αὐτὸν οὕτω τετιμημένον ὑπὸ τοῦ βασι οἱ ἐν Σούσοις ὅντες Ἰουδαῖοι, χοινὴν ὑπέλαδον εὐπραγίαν. Χαρὰν δὲ xaY σωτήριον φέγγος ἔχτιθε νων τῶν τοῦ βασιλέως γραμμάτων, καὶ τοὺς χατὰ πόλιν τῶν Ιουδαίων καὶ τοὺς χατὰ χώραν χατέσχον' ὡς πολλὰ καὶ τῶν ἄλλων ἐθνῶν διὰ[ τὸν] τῶν Ἰουδαίων φόδον περιτεμνόμενα τὴν αἰδὼ, τὸ ἀχίνδυνον αὐτοῖς EX τούτου πραγματευόμενα. εὍτ: ἐδοκίμασας ἡμᾶς, ὁ Θεός. » Βουληθεὶς γὰρ πᾶσι δεῖξαι τὸ τῆς ἡμῶν εὑσεθείας ἀχίόδηλον, ταῦτα παθεῖν συνεχώρησας. ΨΆΛΜΟΣ Ξ'. « Ὁ Θεὸς οἰχτειρήσα: ἡμᾶς. ν δὲ δὲ "Hv προέγνω τοῦ Σωτῆρος ἐπιφάνειαν αἱτεῖ θᾷττον γενέσθαι, τὴν ἐχ ταύτης ὅπως εὐλογίαν τρυγὴσωμεν. Ἐπιφαίνεται δὲ τὸ πρόσωπον τοῦ πάντων Δη- Μμιουργοῦ, τὸ πληροῦν ἡμᾶς εὐλογίας καὶ οἰχτιρμῶν, ἐπιφανέντος ἡμῖν τοῦ χαραχτῆρος τῆς ὑποστάσεως αὐτοῦ, καὶ ἐμφανίσαντος ἑαυτὸν τοῖς ἀξίοις " ἐπεὶ γὰρ εἰκών ἔστι τοῦ Θεοῦ τοῦ ἀοράτου, ὁ νῷ χαθαρῷ προσθαλὼν αὐτῷ, ὁρᾷ τὸν Πατέρα. Ὁ ἐμὲ γὰρ,φησὶν, ἑωρακὼς, &opaxs τὸν Πατέρα. Τότε τοὺς εὐεργετουμένους οἰχτείρει, xoi Εὐ.ογεῖ πάσῃ εὐκογίᾳ πνευματικῇ éy τοῖς ἐπουρανίοις ἐν Χριστῷ Ἰησοῦ. ᾿Ἐπιφάναντος γάρ σου τὸ πρόσωπον, γινώσχεται ἣ ὁδὸς d πρὸς σὲ ἄγουσα τὸν Πατέρα, ὁ εἰπών " Ἐγώ εἶμι ἡ ὁδός " καὶ οὐδεὶς ἔρχεται πρὸς τὸν Πατέρα, εἰ μὴ Ov ἐμοῦ. 0 δὲ αὐτὸς ἔσται καὶ σωτήριον ἐν πᾶσιν ἔθνεσι, πληρωθέντος τοῦ,"Ούεται πᾶσα σὰρξ τὸ σωτήριον τοῦ Θεοῦ. Λέγοις δ᾽ ἂν ὁδὸν καὶ τὰς ἐντολὰς αὐτοῦ, κατὰ τό" 'Οδὸν' ἐντοιϊῶν' σου ἔδραμον" καὶ χαταλλήλως σωτηρίαν, ἣν ἐλήλυθε παρασχεῖν, ὥστε πᾶσι τὴν εἰς ἡμᾶς σου σωτηρίαν σαφῇ γενέσθαι,
PsALMOS XE". « Eipate tǭ Theǭ Hōs qo6zpa. » Outō gar tǭ perithleptous apophaneis tous cot prosēchontas, hōs egethei tōn peri sou ginomenōn pollous kai tōn enantiōn hypochrinesthai pseudomenous tēn sēn douleian" touto de gegonen, hote tmēthēnai polloi tōn enantiōn ēneschonto, hypochrinomenoi ton Ioudaïsmon. Kai toutou martys Iōsēppos en tę̄ i tēs 'Apxatooylac, ta chata ton Mardochaion diēgoumenos, kai legōn houtōs " Hoi men oun hippeis hoi tas epistolas diachomizontes, euthys exormēsantes, tēn procheimenēn hodon ēnyon ho 6€ Mardochaios, analathōn tēn basilichēn stolēn, kai ton stephanon ton chrysoun, kai ton strepton perithemenos, proēlthen" idontes hoe auton houtō tetimēmenon hypo tou basi hoi en Sousois hontes Ioudaioi, choinēn hypeladon eupragian. Charan de xaY sōtērion phengos echtithe nōn tōn tou basileōs grammatōn, kai tous chata polin tōn Ioudaiōn kai tous chata chōran chateschon' hōs polla kai tōn allōn ethnōn dia[ ton] tōn Ioudaiōn phodon peritemnomena tēn aidō, to achindynon autois EX toutou pragmateuomena. heOt: edokimasas hēmas, ho Theos. » Boulētheis gar pasi deixai to tēs hēmōn heusetheias achiodēlon, tauta pathein synechōrēsas. PsALMOS X'. « Ho Theos oichteirēsa: hēmas. n de de "Hv proegnō tou Sōtēros epiphaneian haitei thątton genesthai, tēn ech tautēs hopōs eulogian trygēsōmen. Epiphainetai de to prosōpon tou pantōn Dē- Mmiourgou, to plēroun hēmas eulogias kai oichtirmōn, epiphanentos hēmin tou charachtēros tēs hypostaseōs autou, kai emphanisantos heauton tois axiois " epei gar eikōn esti tou Theou tou aoratou, ho nǭ chatharǭ prosthalōn autǭ, horą ton Patera. Ho eme gar,phēsin, heōrakōs, &opaxs ton Patera. Tote tous euergetoumenous oichteirei, xoi Eu.ogei pasę̄ eukogią pneumatikę̄ ey tois epouraniois en Christǭ Iēsou. ᾿Epiphanantos gar sou to prosōpon, ginōschetai hē hodos d pros se agousa ton Patera, ho eipōn " Egō eimi hē hodos " kai oudeis erchetai pros ton Patera, ei mē Ov emou. 0 de autos estai kai sōtērion en pasin ethnesi, plērōthentos tou,"Ouetai pasa sarx to sōtērion tou Theou. Legois d᾽ an hodon kai tas entolas autou, kata to" 'Odon' entoiïōn' sou edramon" kai chatallēlōs sōtērian, hēn elēlythe paraschein, hōste pasi tēn eis hēmas sou sōtērian saphę̄ genesthai,
[Psalm 65] “Say to God, How fearful [are your works].” For in this way you will make those who belong to you conspicuous, so that through the greatness of what is done for you many even of your adversaries will pretend, falsely, to be your servants. This happened when many of the adversaries submitted to being circumcised, pretending to Judaism. Josephus is a witness of this in book … of the Antiquities, where he narrates the story of Mordecai and says: “So the horsemen who carried the letters set out at once and completed the journey before them; and Mordecai, taking up the royal robe and the golden crown, and putting on the collar, went forth. When the Jews who were in Susa saw him so honoured by the king, they took it as good fortune for all. And joy and a light of salvation, as the king’s letters were published, took hold of the Jews both in the cities and in the country, so that many even of the other nations, out of fear of the Jews, had their foreskins circumcised, securing safety for themselves by this.”
“For you have tested us, O God.” For, wishing to show all men the proven worth of our piety, you allowed us to suffer these things.
[Psalm 66] “May God have compassion on us.” He asks that the appearing of the Saviour, which he foreknew, may come quickly, so that we may gather the blessing that comes from it. The face of the Creator of all, which fills us with blessing and compassion, appears when the exact imprint of his being appears to us and shows himself to the worthy; for since he is the image of the invisible God, the one who approaches him with a pure mind sees the Father. “For he who has seen me,” he says, “has seen the Father.” Then he has compassion on those who receive his benefits, and “blesses them with every spiritual blessing in the heavenly places in Christ Jesus.” For when you make your face appear, the way that leads to you, the Father, is known: he who said, “I am the way; and no one comes to the Father except through me.” He himself will also be salvation among all the nations, when the word is fulfilled, “All flesh will see the salvation of God.” You might also call his commandments a way, according to the verse, “I ran the way of your commandments”; and correspondingly the salvation which he came to provide, so that your salvation toward us may become plain to all.
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ΨΑΛΜΟΣ ZZ. «Ὡς ἐχλείπει χαπνός. » Εὐχερὴς τῶν ἁμαρτωλῶν ἡ πτῶσις, εἰ καὶ σφόδρα, ἑαυτοῖς πεποιθέναι νομίζουσι. Τί γὰρ χαπνοῦ πρὸς τὸ λυθῆναι σαθρότερον; τί δὲ καὶ χηροῦ, ὅταν ὑπὸ πυρὺς σφοδροτέρου θερμαίνηται; Τούτοις τοὺς ἁμαρτωλοὺς ὁ Προφήτης συνέχρινεν " ὅταν γὰρ τὸ πῦρ τῆς γεέννης ῥιπισθηῇ, πᾶσα ἡ περὶ αὐτοὺς φαντασία εὖθέως διαλύεται. εἴσατε τῷ Θεῷ. » Καὶ μὴν ᾿λνατολὴ χρηματίζειν ἐν τοῖς προφήταις ὁ Χριστὸς εἴωθεν Ἰδοὺ ἀνὴρ, ᾿Αγνατοιὴ ὄνομα αὐτῷ" καὶ ὑποκάτωθεν αὐτοῦ ἀνατε.Ἰεῖ. Kay πάλιν" Ἀγατειῖεῖ ὑμῖν τοῖς φοδουμέγοις τὸ ὄνομά μου "HAwc δικαιοσύνης " καὶ ἴασις ἐν ταῖς πτέρυξιν" αὐτοῦ. 'AXX εἰ zai ἀνατολὴ τυγχάνει διὰ τὸ οἱ χεῖον φῶς, ἐπέθη ἐπὶ δυσμῶν, ὄχημα τοὺς ἁμαρτωλοὺς ἑαυτοῦ τοὺς πρὸς αὐτὸν ἐπιστρέψαντας θέμενος πρὸς οὺς στὸς, καὶ τὸ φορτίον pov, ὅτι ἐλαφρόν, Τούτους ὁδοποιῆσαι τῷ Θεῷ ὁ Δαβὶδ διὰ μετανοίας ἐντέλλεται" οὗτοι γὰρ ἐνώπιον αὐτοῦ οὐ μόνον συγγνώμης τυχόντες, ἀλλὰ καὶ οἰχειωθέντες, ἀγαλλιᾶσθαι μέλλουσιν. « Ἐν ἐχχλησίαις εὐλογεῖτε τὸν Θεόν. » Ἐχχλησία καὶ Jj xac οἶχον συναγωγὴ τῶν εὖσεθούντων λέγεται: ὥστε καὶ Παῦλός φησιν "᾿Ασπάζογται ὑμᾶς ἐν σκι.1..1α, σὺν τῇ πηγῶν δὲ Ἰσραὴλ τῶν προφητῶν καὶ ἀποστόλων τὸν Κύριον καὶ Θεὸν δοξολογεῖσθαι βούλεται " ἵνα χαθ᾽ ὃν τρόπον ἐχεῖνοι ἐξέθεντο, οὕτω καὶ ἡμεῖς περὶ Θεοῦ δοξάζωμεν. «'O Θεὸς Ἰσραὴλ δώσει δύναμιν. » Ὁ Θεὸς τοῦ Ἰσραὴλ ὁ Χριστός " περὶ γὰρ αὐτοῦ A φησιν Ἡσαΐας- “Ὅτι σὺ ὁ Θεὸς ἡμῶν, καὶ οὐκ ἤδειμεν" ὁ Θεὸς τοῦ ᾿Ισραὴ.ϊ ὁ Σωτήρ. Οὗτος ἰσχὺν καὶ δύναμιν τῷ λαῷ τῷ ἐξ ἐθνῶν, ὥστε τῆς πλάνης ἀποστῆναι, καὶ πρὸς αὐτὸν ἐπιστρέψαι χαρίζεται" οἵτινες ὡς λαὸς αὐτοῦ Χριστιαγοὶ διὰ Χριστὸν ὀνομάζονται, n «Ἦλθον εἰς τὰ βάθη τῆς θαλάσσης. » Καὶ πῶς τις ἐλπίζων ἐπὶ τὸν Θεὸν τοὺς ὀφθαλμοὺς ἐχλείπει, καὶ οὐχὶ μᾶλλον νευροῦται καὶ ἰσχυρότερος γίνεται; ᾿Αλλ᾽ ὀφθαλμοὺς ἑαυτοῦ τοὺς ἀποστόλους λέγει " περὶ ὧν ἐν λσμασι λέγει "Οἱ ὀρθαλμοί σου περιστερᾶς, ἐπὶ πιιηρώματα ὑδάτων, εἰς τὴν δωρεὰν τοῦ βαπτίσματος" ἐχεῖ γὰρ τὴν μετουσίαν τοῦ Πνεύματος παρέσχε τοῖς πιστεύουσιν. Οὕτω χατὰ τὸν χαιρὸν τοῦ πάθους ἐξέλιπόν τε καὶ ἐσχορπίσθησαν, ὁρῶντες Χριστὸν ἐπὶ τὸν Θεὸν τὸν Πατέρα τὸν οἰχεῖον ἐλπίζοντα, καὶ λέγοντα ᾽Ε1ωΐ, 'EAct, Ἰαμασαδαχθαγή" ἠγνόουν γὰρ ὅτι τὴν δύναμιν τὴν οἰχείαν ὁ Θεὺς συνέστελλεν, ὥστε χαιρὸν γενέσθαι: τοῖς παθήμᾶσιν. « Ἐπληθύνθησαν ὑπὲρ τὰς τρίχας. » ὙἩρίχας ἑαυτοῦ τοὺς πιστοὺς λέγει. Ὥσπερ γὰρ ἡ χεφαλὴ ἐπὶ ταῖς θριξὶν, οὕτω καὶ ὁ Χριστὸς ἐπὶ τοῖς πιστοῖς σεμνύνεται. «᾿Απηλλοτριωμένος ἐγενήθην.» Ξένος γέγονε χατὰ τὸν χαι:ρὸν τοῦ πάθους, ὅτε πάντὲς οἱ μαθηταὶ αὐτοῦ ἀφέντες αὐτὸν ἔφυγον. Μητέρα & νοήσεις τὴν τῶν Ἰουδαίων Συναγωγὴν, καὶ πᾶσαν τὴν χατὰ σάρχα συγγένειαν τῶν ἐχ περιτομῆς υἱοὺς δὲ ταύτης, τοὺς ἀρνησαμένους αὐτὸν, καὶ εἰρηχότας" Τοῦτον δὲ οὐκ οἴδαμεν πόθεν ἐστί. Ξένον δὲ πάλιν ἡγοῦντο λέγοντες " Οὐ καιϊῶς Aéyouer, ὅτι Σαμαρείτης εἶ, καὶ δαιμόνιον ἔχεις; Οὕτω ξένος γέγονε τοῖς υἱοῖς τῆς μητρὸς αὐτοῦ. € Καὶ ἐθέμην τὸ ἔνδυμά μου σάχχον.» Σάχχον γὰρ ἀληθῶς τὸ τραχὺ τῆς ἡμετέρας ἁμαρ- «ἰας ἐνεδύσατο. € Kaz' ἐμοῦ ἠδολέσχουν. » Τοὺς ᾿Ιουδαϊχοὺς ἄρχοντας λέγε!. Ἐν τῇ πύλῃ γὰρ ἔθος ἣν τὴν τῶν Ἰουδαίων γερουσίαν καθέζεσθαι" ὡς ἐκ τῆς ἱστορίας τῆς χατὰ τὴν Ῥοὺθ καὶ τὸν Βοὸζ χειμένης εὑρήσομεν. « Καὶ εἰς ἐμὲ ἔψαλλον οἱ πίνοντες. » Ποῖον οἶνον; Τὸν μυστιχόν. Ἐχεῖνο: γὰρ οὐχ ἠδοτοὺς ὕμνους τοὺς προφητιχοὺς λέγοντες. Ἔτι περὶ τῶν Ἰουδαίων λέγε:, οἵτινες αὐτὸν ἐμίσουν, ὡς εἰς πρύσωπον αὐτῶν ἐλέγχοντα τὴν ὑπόχρισιν" ἐν βάθε: δὲ τὸ ὕδωρ τῆς χαχίας ἐχέχτηντο, ὥστε ποτὲ μὲν αὐτὸν 'Ραδδὶ, ποτὲ δὲ ἀληθῆ καὶ ἀπὸ Θεοῦ προσαγορεύειν ἄνθρωπον, τὴν πονηρίαν ἐν τῷ βάθε; τῆς χαρδίας ἀποχρύπτοντες. ST τὰς χρνν τὺ. [οί γεπβ. 50. « « υἰσάχουσόν μου, Κύριε. » Καὶ τί χρήζει ὁ Μονογενὴς εἰσαχουσθῆναι, ἴσος ὧν τῷ Πατρὶ xoi ὁμότιμος; Αὐτὸς τὴν αἰτίαν λέγει" Ὄτι χρηστὸν τὸ ἔλεός σου. Τουτέστι, Διὰ τοῦτ εἰσαχουσθῆναι χρήζω, ἐπειδὴ ἄνθρωπος διὰ τὴν σὴν φιλανθρωπίαν γέγονα, καὶ ὑπὲρ πάντων" ἀνθρώπων; εἰχότως Θεὸς ὧν, καὶ ταῦτα ἀναδέχομαι. « Πρύσχες τῇ ψυχῇ Τί, πρόσχες; Ἴδε, φησὶν, αὐτὴν, ὅτι οὐχ ἔστι μόνον ἀνθρώπου, ἀλλὰ καὶ σαρχωθέντος Θεοῦ " ὅτι οὐχ ὑπὲρ αὑτῆς, ἀλλ᾽ ὑπὲρ χοινῆς ἐλευθερίας τὰ πάθη χατεδέξατο. Ὅτι ᾿Εξουσίαν' ἔχω θεῖναι αὐτήν " καὶ ἐξουσίαν ἔχω 1αδεῖν' αὐτήν. Σοὶ δὲ ὅμως ὑπὲρ αὐτῆς διὰ τὴν ὑποταγὴν τῆς σαργὸς προσεύχομαι. Ὅτι οὐχ ὑπὲρ ἐμαυτοῦ ταῦτα, ὑπὲρ δὲ ὅλης τῆς ἀνθρωπίνης ὑπέμεινα φύσεως" ἧς τὰς ἁμαρτίας ἔχων, ἀναγκαίως καὶ τὴν ὑπ᾽ αὐτῶν αἰσχύνην ἐθάσταζον. « Καὶ ἔδωχαν εἰς τὸ βρῶμά μου χολήν.» Κατὰ τὸν χαιρὸν καὶ τοῦτο τοῦ σταυροῦ εὑρήσομὲν πεπληρωμένον" ὄξος γὰρ xoi χολὴν αὐτῷ τότε προσήνεγχαν οἱ Ἰουδαῖοι. « Ἐξαλειφθήτωσαν ἐχ βίδλου ζώντων. » Εἰ γὰρ καὶ πρῶτοι, φησὶν, ἐνεγράφησαν διὰ τοὺς παρὰ Θεῷ ζῶντας πατέρας αὐτῶν ὡς καὶ αὐτοῖς δεδόσθαι τὰς ἐπαγγελίας " ἀλλ᾽ οὖν τοιαῦτα τετολμηχότες, ἐξαλειφθήτωσαν, μηδὲ παρὰ Θεῷ, φησὶν, ἐγγραφήτωσαν μετὰ τῶν ἐχλελεγμένων δικαίων, τῆς παρ᾽ αὐτῷ ζωῆς ὄντων ἀξίων, ὡς τὸν ἀρχηγὸν τῇς σωτηρίας παραιτησάμενοι. « Πτωχὸς xoi ἀλγῶν εἰμι ἐγώ. » Αἶνον τὴν δοξολογίαν χαλεῖ, ἥτις αὐτῷ παρὰ τῆς χτίσεως ὅλης φυσιχοῖς χινήμασιν αὐτὸν δοξολογούσης προσφέρεται. Ἢ ᾿Εχχλησία τοίνυν οὐ μόνον τὴν μετὰ τῆς χτίσεως δοξυλογίαν προσφέρειν ἐπαγγέλλεται, ἀλλὰ μετ᾽ Qon: δοξάζειν, τουτέστι πνευματικὴν νοερὰν ὑμνῳδίαν προσφέρειν. Τοῦτο γάρ ἐστιν ἐπὶ Θεοῦ χυρίως τὸ ἄδειν. « Αἰνέσω τὸ ὄνομα τοῦ Θεοῦ μου μετ᾽ ᾧδῆς.» ΄ ἯἩ γὰρ λογιχὴ αἴνεσις ὑπὲρ τὴν νομικὴν λατρείαν
PsALMOS ZZ. «Hōs echleipei chapnos. » Eucherēs tōn hamartōlōn hē ptōsis, ei kai sphodra, heautois pepoithenai nomizousi. Ti gar chapnou pros to lythēnai sathroteron? ti de kai chērou, hotan hypo pyrys sphodroterou thermainētai? Toutois tous hamartōlous ho Prophētēs synechrinen " hotan gar to pyr tēs geennēs rhipisthēę̄, pasa hē peri autous phantasia eutheōs dialyetai. eisate tǭ Theǭ. » Kai mēn ᾿lnatolē chrēmatizein en tois prophētais ho Christos eiōthen Idou anēr, ᾿Agnatoiē onoma autǭ" kai hypokatōthen autou anate.Iei. Kay palin" Agateiiei hymin tois phodoumegois to onoma mou "HAwc dikaiosynēs " kai iasis en tais pteryxin" autou. 'AXX ei zai anatolē tynchanei dia to hoi cheion phōs, epethē epi dysmōn, ochēma tous hamartōlous heautou tous pros auton epistrepsantas themenos pros ous stos, kai to phortion pov, hoti elaphron, Toutous hodopoiēsai tǭ Theǭ ho Dabid dia metanoias entelletai" houtoi gar enōpion autou ou monon syngnōmēs tychontes, alla kai oicheiōthentes, agalliasthai mellousin. « En echchlēsiais eulogeite ton Theon. » Echchlēsia kai Jj xac oichon synagōgē tōn eusethountōn legetai: hōste kai Paulos phēsin "᾿Aspazogtai hymas en ski.1..1a, syn tę̄ pēgōn de Israēl tōn prophētōn kai apostolōn ton Kyrion kai Theon doxologeisthai bouletai " hina chath᾽ hon tropon echeinoi exethento, houtō kai hēmeis peri Theou doxazōmen. «'O Theos Israēl dōsei dynamin. » Ho Theos tou Israēl ho Christos " peri gar autou A phēsin Hēsaïas- “Hoti sy ho Theos hēmōn, kai ouk ēdeimen" ho Theos tou ᾿Israē.ï ho Sōtēr. Houtos ischyn kai dynamin tǭ laǭ tǭ ex ethnōn, hōste tēs planēs apostēnai, kai pros auton epistrepsai charizetai" hoitines hōs laos autou Christiagoi dia Christon onomazontai, n «Ēlthon eis ta bathē tēs thalassēs. » Kai pōs tis elpizōn epi ton Theon tous ophthalmous echleipei, kai ouchi mallon neuroutai kai ischyroteros ginetai? ᾿All᾽ ophthalmous heautou tous apostolous legei " peri hōn en lsmasi legei "Hoi orthalmoi sou peristeras, epi piiērōmata hydatōn, eis tēn dōrean tou baptismatos" echei gar tēn metousian tou Pneumatos paresche tois pisteuousin. Houtō chata ton chairon tou pathous exelipon te kai eschorpisthēsan, horōntes Christon epi ton Theon ton Patera ton oicheion elpizonta, kai legonta ᾽E1ōï, 'EAct, Iamasadachthagē" ēgnooun gar hoti tēn dynamin tēn oicheian ho Theus synestellen, hōste chairon genesthai: tois pathēmasin. « Eplēthynthēsan hyper tas trichas. » HyĒrichas heautou tous pistous legei. Hōsper gar hē chephalē epi tais thrixin, houtō kai ho Christos epi tois pistois semnynetai. «᾿Apēllotriōmenos egenēthēn.» Xenos gegone chata ton chai:ron tou pathous, hote pantes hoi mathētai autou aphentes auton ephygon. Mētera & noēseis tēn tōn Ioudaiōn Synagōgēn, kai pasan tēn chata sarcha syngeneian tōn ech peritomēs huious de tautēs, tous arnēsamenous auton, kai eirēchotas" Touton de ouk oidamen pothen esti. Xenon de palin hēgounto legontes " Ou kaiïōs Aeyouer, hoti Samareitēs ei, kai daimonion echeis? Houtō xenos gegone tois huiois tēs mētros autou. € Kai ethemēn to endyma mou sachchon.» Sachchon gar alēthōs to trachy tēs hēmeteras hamar- «ias enedysato. € Kaz' emou ēdoleschoun. » Tous ᾿Ioudaïchous archontas lege!. En tę̄ pylę̄ gar ethos hēn tēn tōn Ioudaiōn gerousian kathezesthai" hōs ek tēs historias tēs chata tēn Rhouth kai ton Booz cheimenēs heurēsomen. « Kai eis eme epsallon hoi pinontes. » Poion oinon? Ton mystichon. Echeino: gar ouch ēdotous hymnous tous prophētichous legontes. Eti peri tōn Ioudaiōn lege:, hoitines auton emisoun, hōs eis prysōpon autōn elenchonta tēn hypochrisin" en bathe: de to hydōr tēs chachias echechtēnto, hōste pote men auton 'Raddi, pote de alēthē kai apo Theou prosagoreuein anthrōpon, tēn ponērian en tǭ bathe? tēs chardias apochryptontes. ST tas chrnn ty. [oi gepb. 50. « « uisachouson mou, Kyrie. » Kai ti chrēzei ho Monogenēs eisachousthēnai, isos hōn tǭ Patri xoi homotimos? Autos tēn aitian legei" Oti chrēston to eleos sou. Toutesti, Dia tout eisachousthēnai chrēzō, epeidē anthrōpos dia tēn sēn philanthrōpian gegona, kai hyper pantōn" anthrōpōn? eichotōs Theos hōn, kai tauta anadechomai. « Prysches tę̄ psychę̄ Ti, prosches? Ide, phēsin, autēn, hoti ouch esti monon anthrōpou, alla kai sarchōthentos Theou " hoti ouch hyper hautēs, all᾽ hyper choinēs eleutherias ta pathē chatedexato. Hoti ᾿Exousian' echō theinai autēn " kai exousian echō 1adein' autēn. Soi de homōs hyper autēs dia tēn hypotagēn tēs sargos proseuchomai. Hoti ouch hyper emautou tauta, hyper de holēs tēs anthrōpinēs hypemeina physeōs" hēs tas hamartias echōn, anankaiōs kai tēn hyp᾽ autōn aischynēn ethastazon. « Kai edōchan eis to brōma mou cholēn.» Kata ton chairon kai touto tou staurou heurēsomen peplērōmenon" oxos gar xoi cholēn autǭ tote prosēnenchan hoi Ioudaioi. « Exaleiphthētōsan ech bidlou zōntōn. » Ei gar kai prōtoi, phēsin, enegraphēsan dia tous para Theǭ zōntas pateras autōn hōs kai autois dedosthai tas epangelias " all᾽ oun toiauta tetolmēchotes, exaleiphthētōsan, mēde para Theǭ, phēsin, engraphētōsan meta tōn echlelegmenōn dikaiōn, tēs par᾽ autǭ zōēs ontōn axiōn, hōs ton archēgon tę̄s sōtērias paraitēsamenoi. « Ptōchos xoi algōn eimi egō. » Ainon tēn doxologian chalei, hētis autǭ para tēs chtiseōs holēs physichois chinēmasin auton doxologousēs prospheretai. Ē ᾿Echchlēsia toinyn ou monon tēn meta tēs chtiseōs doxylogian prospherein epangelletai, alla met᾽ Qon: doxazein, toutesti pneumatikēn noeran hymnǭdian prospherein. Touto gar estin epi Theou chyriōs to adein. « Ainesō to onoma tou Theou mou met᾽ hǭdēs.» ΄ HēĒ gar logichē ainesis hyper tēn nomikēn latreian
[Psalm 67] “As smoke vanishes.” The fall of sinners is easy, even if they think they are very confident in themselves. For what is more fragile than smoke, to be dissolved? And what more than wax, when it is heated by a fiercer fire? To these the Prophet compared sinners; for when the fire of Gehenna is fanned, all their show at once dissolves.
“Sing to God.” Christ is regularly called “the Rising” in the prophets: “Behold a man, the Rising is his name, and he will rise up from beneath him”; and again, “For you who fear my name the sun of righteousness will rise, and healing is in his wings.” But though he is the Rising because of his own light, he mounted “upon the west,” making his chariot the sinners who turned to him, to whom he said, “My yoke is easy and my burden is light.” David commands these to make a way for God through repentance; for they are going to rejoice before him, having not only obtained pardon but also been made his own.
“In the assemblies bless God.” The congregation of the devout is called a church even in a house, so that Paul too says, “… greet you, with the church in their house.” And he wants the Lord and God to be glorified “from the springs of Israel,” the prophets and apostles, so that, in the way they set it out, we too may give glory concerning God.
“The God of Israel will give power.” The God of Israel is Christ; for of him Isaiah says, “For you are our God, and we did not know it: the God of Israel, the Saviour.” He grants strength and power to the people from the nations, so that they may depart from error and turn to him; and they, as his people, are called Christians because of Christ.
[Psalm 68] “I came into the depths of the sea.” And how does one who hopes in God fail in his eyes, and is not rather braced and made stronger? But he means the apostles by his eyes, of whom he says in the Song, “Your eyes are doves, by the fullness of waters,” that is, at the gift of baptism; for there he gave believers a share in the Spirit. So, at the time of the passion, they failed and were scattered, seeing Christ hoping in his own God and Father and saying, “Eloi, Eloi, lama sabachthani”; for they did not know that God was drawing in his own power, so that there might be a time for the sufferings.
“They were multiplied beyond the hairs.” By his hairs he means the faithful. For as the head is adorned by its hairs, so Christ takes pride in the faithful.
“I became estranged.” He became a stranger at the time of the passion, when all his disciples left him and fled. By his mother you will understand the synagogue of the Jews and all the kindred according to the flesh of those of the circumcision; and by her sons, those who denied him and said, “As for this man, we do not know where he comes from.” They also regarded him as a stranger, saying, “Do we not say rightly that you are a Samaritan and have a demon?” So he became a stranger to the sons of his mother.
“And I made sackcloth my clothing.” For truly he put on as sackcloth the roughness of our sin.
“They gossiped against me.” He means the rulers of the Jews; for it was the custom for the council of elders of the Jews to sit in the gate, as we shall find from the story of Ruth and Boaz.
“And those who drink sang against me.” What wine? The mystical wine. For they did not …, saying the prophetic hymns.
[“From those who hate me, and from the depth of the waters.”] He still speaks of the Jews, who hated him as one who exposed their hypocrisy to their face; and they held the water of wickedness in their depth, so that at times they addressed him as “Rabbi,” at times as a true man and one from God, hiding their evil in the depth of their heart.
“Hear me, Lord.” And what need has the Only-begotten to be heard, being equal to the Father and of equal honour? He himself gives the reason: “For your mercy is good.” That is: For this reason I need to be heard, since I have become man because of your love for mankind, and on behalf of all men; fittingly, being God, I take these things upon myself as well.
“Attend to my soul.” What does “attend” mean? See it, he says, that it is not only a man’s soul but that of God incarnate; that it accepted the sufferings not for itself but for the common freedom; for “I have authority to lay it down, and I have authority to take it again.” Yet I pray to you for it because of the subjection of the flesh. For I endured these things not for myself, but for the whole of human nature; and bearing its sins, I necessarily also bore the shame that comes from them.
“And they gave gall for my food.” We shall find this too fulfilled at the time of the cross; for then the Jews offered him vinegar and gall.
“Let them be blotted out of the book of the living.” For even if they were the first to be enrolled, he says, because of their fathers who live with God, so that the promises were given to them too, nevertheless, since they dared such things, let them be blotted out; let them not be enrolled with God, he says, among the chosen righteous who are worthy of the life with him, since they refused the author of salvation.
“I am poor and in pain.” … He calls the glorification “praise,” which is offered to him by the whole creation glorifying him by its natural movements. The Church, then, promises not only to offer glorification together with creation, but to glorify him with song, that is, to offer spiritual and intellectual hymnody. For this is what singing properly means in God’s case.
“I will praise the name of my God with a song.” For rational praise is above the worship of the law …
Chapter 69
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ΨΑΛΜΟΣ Ξ5θ'. «Ὁ Θεὺς, εἰς τὴν βοήθειαν.» Μαχάριον σὺν τοσαύτῃ παῤῥησίᾳ τῷ Θεῷ προσεύχεσθαι, ὥστε καὶ χατεπείγειν αὐτὸν εἰς ἡμετέραν βοήθειαν. Πρῶτον δὲ προσέχειν τὸν Θεὸν, καὶ μετὰ ποῦτο ταχῦναι, προσηύξατο" ἐὰν γὰρ ὅλως πρόσγῃ τίνος ἣ ποίας βοηθείας χρήζομεν, παραχρῆμα σπλαγχνίζεται: σπλαγχνισθεὶς δὲ ταχύνει, καὶ οὐχ ἀναθάλ- « Αἰσχυνθήτωσαν, xax ἐντραπήτωσαν. » Οἱ ζητοῦντες ἡμῶν τὰς ψυχὰς διαφθεῖραι, οἱ δαίμονές εἰσι μάλιστα " ζητοῦσι 0E καὶ πρὺς τὰς φαύλας πράξεις, ἡδονάς τε ἀτόπους ἡμᾶς ἐρεθίζοντες ἄνθρωποι" ἀλλ᾽ οὐδέτεροι τῶν εἰρημένων δύνανται, ἐὰν μὴ παρ᾽ ἡμῶν τὴν χαθ᾽ ἡμῶν προδοσίαν παραλάθωσιν, ἐὰν μὴ τὰς χεῖρας τῆς ψυχῆς δήσαντες, οὕτως αὐτοῖς ἀκολουθήσωμεν, Οὗτοι τοίνυν αἰσχύνονται, ὅταν ἡμᾶς A ὑψηλοτέρους ποχὺ τῆς παρ᾽ αὐτῶν ἐπιδουλῆς καὶ xazορθοῦντας θεάσωνται. «᾿Αποστραφείησαν παραυτίχα. » Παραυτίχα, τουτέστιν εὐθέως, καὶ ἀναθολῆς χωρίς. Τίνας δὲ ἐν τάχει χαταισχυνθῆναι βούλεται; Τοὺς λέγοντας: Εὖγε, εὖγδ' τουτέστι τοὺς ἐγγελῶντας, τοὺς χολαχεύοντας, τοὺς ἀπατῶντας, τοὺς ἀποδεχομένους ὡς ἀγαθὰ τὰ βλαδερὰ καὶ θανάσιμα. [Πλὴν ὅτι τοὺς μὲν νοηιοὺς ἐχθροὺς χαταισχυνθῆναι καὶ ἀποστραφῆνα: μόνον, τοὺς δὲ αἰσθητοὺς διὰ τάχους προσεὐχεται " εὐχολώτεροι γὰρ οὗτοι, ὡς ἀδελφοὶ τῇ φύσει, καὶ ὁμογενεῖς, καὶ ὁμόφυλοι. «᾽Δγαλλιάσθωσαν καὶ εὐφρανθήτωσαν. » Σωτήριον τοῦ Πατρὸς ὁ Χριστὸς ὀνομάζεται" ἐν αὐτῷ γὰρ τοῦ γένους τῶν ἀνθρώπων ἡ σωτηρία πέπραχται. “Ὅθεν καὶ Συμεὼν ἀπολαθὼν τὸν Χριστὸν ἐν ταῖς ἀγχάλαις ἔλεγε" Νῦν ἀποιύεις τὸν δοῦ.1όν" σου, Δέσποτα, κατὰ τὸ ῥῆμά σου, ἐν εἰρήνῃ" ὕτι εἶδον" οἱ égüaAqol μου τὸ Σωτήριόν σου. Οἱ τοίνυν τοῦτο ἀγαπῶντες τὸ σωτήριον, διαπαντὸς τὸν Θεὸν μεγαλύνουσι, τουτέστι δοξάζουσιν" Oct, τὰ εἴδωλα χαταλιπόντες, τὸν Θεὸν ἡγάπησαν, τὸν ὄντως σώζοντα καὶ λυτρούμενον." « Βοηθός μου καὶ ῥύστης μου εἶ σύ. » Ὅτε γὰρ πάσης ἀνθρωπίνης βοηθείας ἐχπέσωμεν, τότε τὸν Θεὸν ἀντὶ πάντων εὑρήσομεν. Ἴσως δὲ καὶ ἐχ προσώπου ταῦτα τοῦ λαοῦ τῶν ἐθνῶν διαλέγεται" ᾧ καὶ πᾶς ὁ ψαλμὸς πρέπει" παρακαλοῦντος καὶ ἐπιταχύνοντος τοῦ Χριστοῦ βοήθειαν, καὶ χαταισχυνθῆναι τοὺς νοητοὺς ἐχθροὺς, δηλαδὴ τοὺς δαίμονας, πολὺν τετυραννηχότας χρόνον, xa0' ἡμῶν ἱκετεύοντος. Οὗτος ὁ λαὸς πτωχὸς καὶ πένης" πτωχὸς διὰ τὴν ἁμαρτίαν, πένης διὰ τὴν ἀσέθειαν. τὴν Βοηθὸς, ὡς ἰσχυρὸς ῥύστης, ὡς αὐτὸς ἐνέχυρον ὑπὲρ ἡμῶν τῷ θανάτῳ πρὸς μικρὸν, ὥστε ῥυσθῆναι τὴν ἡμετέραν αἰχμαλωσίαν διδόμενος. Μὴ χρονίσῃς. ᾿Απέγνωσται γὰρ παρὰ πάντων ἰατρῶν ὁ ἄῤῥωστος. Διόπερ καὶ ὁ ᾿Αμδαχοὺμ. ἔλεγεν" "Ἔτι μιχρὸν, Ὅσον» ὁ ἐρχόμενος ἥξει, καὶ οὐ ypovicev τοῦ Σωτῆρος ἐπιταχύνων τὴν ἄφιξιν.
PsALMOS X5th'. «Ho Theus, eis tēn boētheian.» Macharion syn tosautę̄ parrhēsią tǭ Theǭ proseuchesthai, hōste kai chatepeigein auton eis hēmeteran boētheian. Prōton de prosechein ton Theon, kai meta pouto tachynai, prosēuxato" ean gar holōs prosgę̄ tinos hē poias boētheias chrēzomen, parachrēma splanchnizetai: splanchnistheis de tachynei, kai ouch anathal- « Aischynthētōsan, xax entrapētōsan. » Hoi zētountes hēmōn tas psychas diaphtheirai, hoi daimones eisi malista " zētousi 0E kai prys tas phaulas praxeis, hēdonas te atopous hēmas erethizontes anthrōpoi" all᾽ oudeteroi tōn eirēmenōn dynantai, ean mē par᾽ hēmōn tēn chath᾽ hēmōn prodosian paralathōsin, ean mē tas cheiras tēs psychēs dēsantes, houtōs autois akolouthēsōmen, Houtoi toinyn aischynontai, hotan hēmas A hypsēloterous pochy tēs par᾽ autōn epidoulēs kai xazorthountas theasōntai. «᾿Apostrapheiēsan parauticha. » Parauticha, toutestin eutheōs, kai anatholēs chōris. Tinas de en tachei chataischynthēnai bouletai? Tous legontas: Euge, eugd' toutesti tous engelōntas, tous cholacheuontas, tous apatōntas, tous apodechomenous hōs agatha ta bladera kai thanasima. [Plēn hoti tous men noēious echthrous chataischynthēnai kai apostraphēna: monon, tous de aisthētous dia tachous proseuchetai " eucholōteroi gar houtoi, hōs adelphoi tę̄ physei, kai homogeneis, kai homophyloi. «᾽Dgalliasthōsan kai euphranthētōsan. » Sōtērion tou Patros ho Christos onomazetai" en autǭ gar tou genous tōn anthrōpōn hē sōtēria peprachtai. “Hothen kai Symeōn apolathōn ton Christon en tais anchalais elege" Nyn apoiyeis ton dou.1on" sou, Despota, kata to rhēma sou, en eirēnę̄" hyti eidon" hoi eguaAqol mou to Sōtērion sou. Hoi toinyn touto agapōntes to sōtērion, diapantos ton Theon megalynousi, toutesti doxazousin" Oct, ta eidōla chatalipontes, ton Theon hēgapēsan, ton ontōs sōzonta kai lytroumenon." « Boēthos mou kai rhystēs mou ei sy. » Hote gar pasēs anthrōpinēs boētheias echpesōmen, tote ton Theon anti pantōn heurēsomen. Isōs de kai ech prosōpou tauta tou laou tōn ethnōn dialegetai" hǭ kai pas ho psalmos prepei" parakalountos kai epitachynontos tou Christou boētheian, kai chataischynthēnai tous noētous echthrous, dēladē tous daimonas, polyn tetyrannēchotas chronon, xa0' hēmōn hiketeuontos. Houtos ho laos ptōchos kai penēs" ptōchos dia tēn hamartian, penēs dia tēn asetheian. tēn Boēthos, hōs ischyros rhystēs, hōs autos enechyron hyper hēmōn tǭ thanatǭ pros mikron, hōste rhysthēnai tēn hēmeteran aichmalōsian didomenos. Mē chronisę̄s. ᾿Apegnōstai gar para pantōn iatrōn ho arrhōstos. Dioper kai ho ᾿Amdachoum. elegen" "Eti michron, Hoson» ho erchomenos hēxei, kai ou ypovicev tou Sōtēros epitachynōn tēn aphixin.
[Psalm 69] “O God, to my help.” It is a blessed thing to pray to God with such boldness as even to urge him to our help. He prayed that God would first attend, and after that make haste; for if he attends at all to what help we need and of what kind, he at once has compassion, and having compassion he makes haste and does not delay.
“Let them be ashamed and confounded.” Those who seek to destroy our souls are above all the demons; but men too seek it, provoking us to base actions and absurd pleasures. Yet neither of these can do so unless they receive from us our betrayal of ourselves, unless we bind the hands of the soul and so follow them. These, then, are ashamed when they see us much higher than their plotting and doing what is right.
“Let them be turned back at once.” “At once,” that is, immediately and without delay. Whom does he wish to be put to shame quickly? Those who say, “Well done, well done”: that is, those who mock, who flatter, who deceive, who welcome harmful and deadly things as good. But he prays that the spiritual enemies may only be put to shame and turned back, while the visible ones may be so quickly; for these are more easily …, as brothers by nature, of the same race and the same stock.
“Let them rejoice and be glad.” Christ is called the salvation of the Father; for in him the salvation of the human race was wrought. Hence Simeon too, receiving Christ in his arms, said, “Now, Master, you let your servant depart in peace, according to your word; for my eyes have seen your salvation.” Those, then, who love this salvation magnify God continually, that is, glorify him: those who have left the idols and have loved God, who truly saves and redeems.
“You are my helper and my deliverer.” For when we have lost all human help, then we shall find God in place of all. Perhaps he speaks these words in the person of the people of the nations, to whom the whole psalm is fitting: Christ calling for help and hastening it, and begging that our spiritual enemies, the demons, who have tyrannized over us for a long time, may be put to shame. This people is poor and needy: poor because of sin, needy because of ungodliness. “Helper,” as strong; “deliverer,” as giving himself to death for a little while as a pledge on our behalf, so that our captivity might be ransomed. “Do not delay”: for the sick man has been given up by all the physicians. Therefore Habakkuk too said, “Yet a little while, and the one who is coming will come and will not delay,” hastening the arrival of the Saviour.
Chapter 70
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ΨΑΛΜΟΣ 0’. € Ἐν τῇ διχαιοσύνῃ σου ῥῦσαί με.» Καλῶς πρὸς τὺ, μὴ καταισχυνθείην, ἐν τῇ δικαιοσύνῃ σου. Εἰ γὰρ xaY εἰς σὲ ἥμαρτον, ἀλλὰ τούτων με δικαίως ἀπαλλάξεις" ὅτι τε οὐδεμίαν ἔχουσι γνῶσιν τῆς σῆς ἰσχύος, xaY ὅτι μάτην ἡμᾶς ἀδιχοῦσι. « Κλῖνον πρός με τὸ οὗς σου. » Τουτέστιν, ὡς ἀσθενεῖ συγχατάδηθι. Κλῖνον τὸ οὗς σου ὡς ἁμαρτωλῷ, καὶ μὴ δυναμένῳ σὺν παῤῥησίᾳ προσεύξασθαι" ἣ, τὸ γοῦν ἀληθέστερον, ἔγγισον. Οὐδὲ γὰρ ἡμεῖς ἐγγίσαι τῷ Θεῷ χωροῦμεν, ἐὰν μὴ, ὁ πανταχοῦ παρὼν, ἐγγὺς ἡμῶν γένηται τῇ συμπαθείᾳ. « Τενοῦ μοι elg Θεὸν ὑπερασπιστήν.» ᾿Αμαρτωλὸν παράνομόν τε xa ἄδικον χαλεῖ τὸν διάθολον" Ex. χειρός τε αὐτοῦ ῥυσθῆναι (δηλαδὴ τῆς ἁμαρτίας, ἣν ἐν ταῖς μεθοδείαις ἔχει τῶν ἡδονῶν) προσεύχεται. El δὲ καὶ ἀνθρώπων ἁμαρτωλῶν λέγει ῥυσθῆναι, καὶ τοῦτο μαχάριον. Εἰ μὲν γὰρ ἐχθρὸς ὁ ἁμαρτωλὸς, οὐ φείδεται" εἰ δὲ φίλος, βαρὺς καὶ οὕτως" οἷα γὰρ αὐτὸς ἄρα συμθουλεύει, τοῖς φίλοις καὶ προτρέπεται. ᾿Αμαρτωλοῦ τοίνυν ἐχθροῦ τε καὶ φίλου ῥυσθῆναι xa ἡμεῖς προσευξώμεθα" τοῦ μὲν διὰ φιλίας, τοῦ δὲ δυναστείας, ἑχατέρας ἀδίχου καὶ παρανόμου βλάπτοντος. « Πληρωθήτω τὸ στόμα μου αἰνέσεως. » Οὐδεὶς ὑμνῆσαι τὸν Θεὸν οὐδὲ τὰ τοῦ Θεοῦ, ἐὰν μὴ πληρωθῇ παρ᾽ αὐτοῦ σοφίας καὶ αἰνέσεως, δύναται. Τί δὲ ὑμνῆσαι βούλεται; Δόξαν Θεοῦ καὶ μεγαλοπρέπειαν" τουτέστ' τὰ μεγάλα τοῦ Θεοῦ, καὶ λίαν δεδοξασμένα θαύματα, περὶ ὧν ἔλεγεν" Ὡς τὰ ἔργα σου, Κύριε! πάντα ἐν σοφίᾳ ἐποίησας. « “Ὅπως ὑμνήσω τὴν δόξαν σου. » Μεγαλοπρέπειαν τὸ Πνεῦμα χαλεῖ" ἐν αὐτῷ γὰρ τὰ μεγάλα τοῦ Θεοῦ θαύματα καὶ τὰ χατορθώματα γίνεται. Ἡμέραν δὲ ὅλην τὸν βίον τὸν ἡμέτερον. « Ὅτι εἶπον οἱ ἐχθροί μου ἐμοί. » Φυλάσσουσιν ἡμῶν τὰς ψυχὰς, οὐχ εἰς ἀγαθὸν, ἀλλ᾽ εἰς xxxbv οἱ δαίμονες, ἐπιτηροῦντες αὐτὰς, ὥστε χα παγιδεῦσαι ἐνεδρεύοντες" οὗτοι γὰρ, ὅταν ἡμᾶς τηρῆσαντες διὰ τὴν ἁμαρτίαν, καὶ πρὸς ἀγαθοεργίας ἀσθενήσαντας ἴδωσιν, ὡς χαταληφθέντων ὑπὸ Θεοῦ, ἐν ὁμονοίᾳ βούλονται οὐ μόνον χαταδιῶξαι, ἀλλὰ καὶ χαταλαθεῖν σπουδάζοντες" δοχοῦσι γὰρ οὐχ εἶναι τὸν ῥυόμενον. « 'O θεός μου, μὴ μαχρύνῃς ἀπ᾽ ἐμοῦ. » Καὶ πῶς ὁ Θεὸς ἐπὶ πάντων καὶ ἐν πᾶσι μαχρύνεται, ἀλλ᾽ [ἢ] ὅταν ἡμεῖς τῆς αὐτοῦ παρουσίας ἀνάξια πράξωμεν; ὥσπερ διὰ τῆς προφητιχῆς γλώττης πρὸς Ἰουδαίους ἔλεγεν: Αἱ ἁμαρτίαι ὑμῶν διιστῶσιν ἀνα μέσον ὑμῶν καὶ τοῦ Θεοῦ. « Ἐπλεόνασας ἐπ᾽ ἐμὲ τὴν μεγαλωσύνην. » Μεγαλωσύνη Θεοῦ ἡ πρὸς ἡμᾶς συγχατάθασις" ὡς γὰρ μέγιστος μένει μέγας, καὶ τοῖς μικροῖς συγχατἐρχεται. Πῶς δὲ τὴν πρὸς ἡμᾶς συγχατάθασιν ἐπλεόνασεν; “Ὅταν δηλονότι γενόμενος ἄνθρωπος, οὕτω τε ἡμᾶς ἐχ τῆς πλάνης ἐπιστρέψας οὐχ ἐφόθησεν ὡς δούλους, ἀλλ᾽ ὡς υἱοὺ: παρεχάλεσεν. € Καὶ γὰρ ἐγὼ ἐξομολογήσομαί σοι. » Οὐ τοσοῦτον τοῖς αἰσθητοῖς ὅσον ἐν χαρδίᾳ χαθαρᾷ, ἐν γλώττῃ σωφρονούσῃ, καὶ μηδὲν φθεγγομένῃ ἁγιωσύνης ἀλλότριον. Ταῦτα γὰρ ἀληθῶς σχεύη Ψαλμοῦ δικαίως ὀνομάζεται.
PsALMOS 0’. € En tę̄ dichaiosynę̄ sou rhysai me.» Kalōs pros ty, mē kataischyntheiēn, en tę̄ dikaiosynę̄ sou. Ei gar xaY eis se hēmarton, alla toutōn me dikaiōs apallaxeis" hoti te oudemian echousi gnōsin tēs sēs ischyos, xaY hoti matēn hēmas adichousi. « Klinon pros me to hous sou. » Toutestin, hōs asthenei synchatadēthi. Klinon to hous sou hōs hamartōlǭ, kai mē dynamenǭ syn parrhēsią proseuxasthai" hē, to goun alēthesteron, engison. Oude gar hēmeis engisai tǭ Theǭ chōroumen, ean mē, ho pantachou parōn, engys hēmōn genētai tę̄ sympatheią. « Tenou moi elg Theon hyperaspistēn.» ᾿Amartōlon paranomon te xa adikon chalei ton diatholon" Ex. cheiros te autou rhysthēnai (dēladē tēs hamartias, hēn en tais methodeiais echei tōn hēdonōn) proseuchetai. El de kai anthrōpōn hamartōlōn legei rhysthēnai, kai touto macharion. Ei men gar echthros ho hamartōlos, ou pheidetai" ei de philos, barys kai houtōs" hoia gar autos ara symthouleuei, tois philois kai protrepetai. ᾿Amartōlou toinyn echthrou te kai philou rhysthēnai xa hēmeis proseuxōmetha" tou men dia philias, tou de dynasteias, hechateras adichou kai paranomou blaptontos. « Plērōthētō to stoma mou aineseōs. » Oudeis hymnēsai ton Theon oude ta tou Theou, ean mē plērōthę̄ par᾽ autou sophias kai aineseōs, dynatai. Ti de hymnēsai bouletai? Doxan Theou kai megaloprepeian" toutest' ta megala tou Theou, kai lian dedoxasmena thaumata, peri hōn elegen" Hōs ta erga sou, Kyrie! panta en sophią epoiēsas. « “Hopōs hymnēsō tēn doxan sou. » Megaloprepeian to Pneuma chalei" en autǭ gar ta megala tou Theou thaumata kai ta chatorthōmata ginetai. Hēmeran de holēn ton bion ton hēmeteron. « Hoti eipon hoi echthroi mou emoi. » Phylassousin hēmōn tas psychas, ouch eis agathon, all᾽ eis xxxbv hoi daimones, epitērountes autas, hōste cha pagideusai enedreuontes" houtoi gar, hotan hēmas tērēsantes dia tēn hamartian, kai pros agathoergias asthenēsantas idōsin, hōs chatalēphthentōn hypo Theou, en homonoią boulontai ou monon chatadiōxai, alla kai chatalathein spoudazontes" dochousi gar ouch einai ton rhyomenon. « 'O theos mou, mē machrynę̄s ap᾽ emou. » Kai pōs ho Theos epi pantōn kai en pasi machrynetai, all᾽ [ē] hotan hēmeis tēs autou parousias anaxia praxōmen? hōsper dia tēs prophētichēs glōttēs pros Ioudaious elegen: Hai hamartiai hymōn diistōsin ana meson hymōn kai tou Theou. « Epleonasas ep᾽ eme tēn megalōsynēn. » Megalōsynē Theou hē pros hēmas synchatathasis" hōs gar megistos menei megas, kai tois mikrois synchaterchetai. Pōs de tēn pros hēmas synchatathasin epleonasen? “Hotan dēlonoti genomenos anthrōpos, houtō te hēmas ech tēs planēs epistrepsas ouch ephothēsen hōs doulous, all᾽ hōs huiou: parechalesen. € Kai gar egō exomologēsomai soi. » Ou tosouton tois aisthētois hoson en chardią chatharą, en glōttę̄ sōphronousę̄, kai mēden phthengomenę̄ hagiōsynēs allotrion. Tauta gar alēthōs scheuē Psalmou dikaiōs onomazetai.
[Psalm 70] “In your righteousness deliver me.” Well said, in relation to “let me not be put to shame”: “in your righteousness.” For even if I have sinned against you, yet you will justly set me free from these men, both because they have no knowledge of your strength and because they wrong us without cause.
“Incline your ear to me.” That is, come down to me as to one who is weak. Incline your ear as to a sinner, who cannot pray with boldness; or, which is truer, draw near. For we are not able to draw near to God unless he who is present everywhere comes near to us by his compassion.
“Be to me a protecting God.” He calls the devil a sinner, lawless and unjust, and prays to be delivered from his hand, that is, from sin, which he holds in the wiles of the pleasures. And if he also means to be delivered from sinful men, this too is blessed. For if the sinner is an enemy, he does not spare; and if a friend, he is grievous even so; for he urges on his friends the very things he himself plans. Let us too, then, pray to be delivered from the sinner, both enemy and friend; for the one does harm by friendship, the other by power, each of them unjust and lawless.
“Let my mouth be filled with praise.” No one can sing the praises of God or of the things of God unless he is filled by him with wisdom and praise. And what does he wish to praise? God’s glory and majesty, that is, the great and very glorious wonders of God, of which he said, “How great are your works, Lord! In wisdom you have made them all.”
“That I may sing of your glory.” By “majesty” he means the Spirit; for in the Spirit the great wonders and achievements of God come to pass. And by “the whole day” he means our life.
“For my enemies spoke against me.” The demons watch our souls, not for good but for evil, observing them so as to lie in wait and ensnare them. For when, having watched us, they see us weakened by sin for doing good, they wish, as though we had been abandoned by God, not only to pursue us with one mind but they are eager to seize us too; for they think that there is no one to deliver.
“My God, do not be far from me.” And how is God, who is over all and in all, far off, unless we do things unworthy of his presence? As he said to the Jews through the prophet’s tongue, “Your sins stand between you and God.”
“You have increased your greatness toward me.” God’s greatness is his condescension toward us; for, being the greatest, he remains great and comes down to the small. And how did he increase his condescension toward us? When, having become man and so turned us from error, he did not frighten us as slaves but exhorted us as sons.
“For I too will confess to you.” Not so much with things of sense as with a pure heart, with a sober tongue that utters nothing foreign to holiness. For these are rightly called the true “instruments of the psalm.”
Chapter 71
71PG 93:1250
ΨΑΛΜΟΣ OA. « ΚΚαταθήσεται ὡς ὑετὸς ἐπὶ πόχον. » Τὴν χένωσιν τοῦ Μονογενοῦς τὴν εἰς τὴν Θεοτόχον Παρθένον λέγει" πόχον δὲ αὐτῆς τὴν γαστέρα δικαίως ἐχάλεσεν' ἐπειδὴ τοῦ Θεοῦ Λόγου τὴν ἐπιδημίαν « Ἐνώπιον αὐτοῦ προπεσοῦνται Αἰθίοπες. » Νῦν μὲν ἐχόντες, ἐν δὲ τῷ μέλλοντι καὶ ἄχοντες. Οὕὔπω γὰρ, xavà τὸν ᾿Απόστολον, ὁρῶμεν αὐτῷ τὰ πάντα ὑποτεταγμένα. ᾿Αλλὰ τότε κάμψει αὑτῷ πᾶν γόνυ ἐπουρανίων, καὶ ἐπιγείων, καὶ xacay0oriar., Ἐκχθροὶ δὲ αὐτοῦ λείχοντες χοῦν, οἱ τὰς τῆς σαρχὸς ἡδυπαθείας τιμῶντες. € "Ex τόχου καὶ ἐξ ἀδιχίας. » Πείσει τοίνυν, φησὶ, τοὺς ἀδιχίᾳ καὶ πλεονεξία καίροντας, ἐλέῳ καὶ φιλανθρωπίᾳ χεχρῆσθαι. Τοῦτο ὃὲ ἣν ὅπερ ἐπεσημήνατο 4| τοῦ Εὐαγγελίου Γραφὴ φήσασα: Τούτους τοὺς δώδεχα ἐξειϊέξατο ὁ "Inσοῦς, οὺς καὶ ἀποστόλους ὠνόμασεν. « Καὶ ἔντιμον τὸ ὄνομα αὐτῶν. » Ποῖον ὄνομα; 'O Χριστὸς, ἀφ᾽ οὗ Χριστιανοὶ χεχλήμεθα. Οὕτω γὰρ ἔντιμον τὸ ὄνομα αὐτοῦ ἐνώπιον τῶν OU αὑτοῦ σωθέντων καὶ πιστευσάντων χαθέστηxsw' ὥστε τοὺς μὲν πλούτου, τοὺς δὲ ἀξίας, τοὺς δὲ καὶ αὐτῆς τῆς ζωῆς χαταφρονῆσαι, ἵνα μὴ τὸ τῶν Χριστιανῶν ἀρνήσασθαι ὑπομείνωσιν ὄνομα. « Καὶ προσεύξονται περὶ αὐτοῦ. » Οὐδὲ γὰρ ἐν ἐχχλησίαις μόνον, ἀλλὰ καὶ ἐν ἀγοτουτέστι δοξολογία, παρὰ τῶν εἰς αὐτὸν πεπιστευχότων χηρύττεται. « Καὶ εὐλογηθήσονται ἐν αὐτῷ πᾶσαι αἱ φυλαὶ τῆς γῆς.» Πᾶσαι γὰρ φυλαὶ, πᾶσα: γλῶσσαι καὶ χῶραι, πρότερον ἐν τῇ πλάνῃ διάγουσαι, νῦν συμφώνως τὴν εὐλογίαν ἐδέξαντο" ὅθεν αὐτὸν καὶ μαχαριοῦσι" ποῖον μαχαρισμὸν, ἣ πάντως τὸν ἐν τοῖς Εὐαγγελίοις χείμενον" Μακαρία ἡ κοιλία ἡ βαστάσασά σε, καὶ μαστοὶ οὺς £0nAacac; « Εὐλογητὸς Κύριος ὁ Θεὸς τοῦ Ἰσραήλ. » Διὰ τί δὲ διπλασιάζει τὸ, Γένοιτο; Ἐπιταχῦναι τὴν ἡμετέραν ἐλευθερίαν βουλόμενος καὶ τὴν τῶν δικαίων ἐλπίδα. Ὅταν γὰρ ἡ γῆ πληρωθῇ τῆς δόξης τοῦ Χριστοῦ, τότε ὁ παρὼν χόσμος συντελεῖται, καὶ ἡ βασιλεία τῶν οὐρανῶν ἐμφανίσεται.
PsALMOS OA. « KKatathēsetai hōs hyetos epi pochon. » Tēn chenōsin tou Monogenous tēn eis tēn Theotochon Parthenon legei" pochon de autēs tēn gastera dikaiōs echalesen' epeidē tou Theou Logou tēn epidēmian « Enōpion autou propesountai Aithiopes. » Nyn men echontes, en de tǭ mellonti kai achontes. Houypō gar, xava ton ᾿Apostolon, horōmen autǭ ta panta hypotetagmena. ᾿Alla tote kampsei hautǭ pan gony epouraniōn, kai epigeiōn, kai xacay0oriar., Ekchthroi de autou leichontes choun, hoi tas tēs sarchos hēdypatheias timōntes. € "Ex tochou kai ex adichias. » Peisei toinyn, phēsi, tous adichią kai pleonexia kairontas, eleǭ kai philanthrōpią chechrēsthai. Touto hoe hēn hoper epesēmēnato 4| tou Euangeliou Graphē phēsasa: Toutous tous dōdecha exeiïexato ho "Insous, ous kai apostolous ōnomasen. « Kai entimon to onoma autōn. » Poion onoma? 'O Christos, aph᾽ hou Christianoi chechlēmetha. Houtō gar entimon to onoma autou enōpion tōn OU hautou sōthentōn kai pisteusantōn chathestēxsw' hōste tous men ploutou, tous de axias, tous de kai autēs tēs zōēs chataphronēsai, hina mē to tōn Christianōn arnēsasthai hypomeinōsin onoma. « Kai proseuxontai peri autou. » Oude gar en echchlēsiais monon, alla kai en agotoutesti doxologia, para tōn eis auton pepisteuchotōn chēryttetai. « Kai eulogēthēsontai en autǭ pasai hai phylai tēs gēs.» Pasai gar phylai, pasa: glōssai kai chōrai, proteron en tę̄ planę̄ diagousai, nyn symphōnōs tēn eulogian edexanto" hothen auton kai machariousi" poion macharismon, hē pantōs ton en tois Euangeliois cheimenon" Makaria hē koilia hē bastasasa se, kai mastoi ous £0nAacac? « Eulogētos Kyrios ho Theos tou Israēl. » Dia ti de diplasiazei to, Genoito? Epitachynai tēn hēmeteran eleutherian boulomenos kai tēn tōn dikaiōn elpida. Hotan gar hē gē plērōthę̄ tēs doxēs tou Christou, tote ho parōn chosmos synteleitai, kai hē basileia tōn ouranōn emphanisetai.
[Psalm 71] “He will come down like rain upon a fleece.” He means the self-emptying of the Only-begotten into the Virgin, the Mother of God; and he rightly called her womb a fleece, since … the coming of God the Word …
“Before him the Ethiopians will fall down.” Now willingly, but in the age to come even unwillingly. For, according to the Apostle, “we do not yet see all things subjected to him”; but then “every knee will bow to him, of those in heaven and on earth and under the earth.” And his enemies who lick the dust are those who honour the soft delights of the flesh.
“From usury and from injustice.” He will persuade, then, he says, those who delight in injustice and greed to practise mercy and love for mankind. This was what the Scripture of the Gospel indicated when it said, “Jesus chose these twelve, whom he also named apostles.”
“And their name is honoured.” What name? Christ, from whom we have been called Christians. For his name has become so honoured before those who were saved and believed through him that some despised wealth, others rank, and others life itself, so as not to endure denying the name of Christians.
“And they will pray for him.” For not only in the churches but also in the marketplaces … that is, his glorification, is proclaimed by those who have believed in him.
“And all the tribes of the earth will be blessed in him.” For all tribes, all tongues and lands, which formerly lived in error, have now received the blessing with one accord; hence they will also call him blessed. What blessing, if not the one set down in the Gospels: “Blessed is the womb that bore you, and the breasts that you sucked”?
“Blessed be the Lord, the God of Israel.” And why does he double the “So be it”? Because he wishes to hasten our freedom and the hope of the righteous. For when the earth is filled with the glory of Christ, then the present world comes to its end, and the kingdom of heaven will appear.
Chapter 72
72PG 93:1331
ΨΑΛΜΟΣ OD', € Ὡ: ἀγαθὸς ὁ Θεὸς τῷ Ἰσραήλ!» Πόδας xa διαθήματα τὰς πραχτιχὰς πορείας xa τὰ τῆς διανοίας προσαγορεύων χινήματα, ὡς αὐτὸς ἡμᾶς ἐν ἑτέρῳ μέρει τῆς τῶν ψαλμῶν προφητείας ἐδίδαξε, Λύχγος τοῖς ποσέ μου ὁ γόμος σου, καὶ φῶς ταῖς τρίδοις μου, λέγων. Καὶ πάλιν: Τὰ διαδήματά μου κατεύθυνον κατὰ τὸ Aóytór σου. Οὐ μὴν ἐσαλεύθη τοὺς πόδας" ἐπὶ τὸ χεῖρον οὐγ ἔτρεψεν, οὐδ para" οὐδὲ γὰρ ἔτρεψεν. « Ὅτι οὐχ ἔστιν ἀνάνευσις ἐν τῷ θανάτῳ. » τὰς ὁρμὰς τ Οὐ γὰρ ἔστιν ἀνάνευσις Ex τοῦ θανάτου τῆς ἁμαρτίας, σαφῶς δὲ τὸ εἰρημένον ἐν Παροιμίαι: πάσχουγε. 18. « φρογεῖ. Οὐδὲ τὰ ἀνθρώπινα παθεῖν ὑπομένουσιν. Θεωρεῖς ἡλίκον εἰς σαφήνειαν δύναται καὶ λέξις μία προστεθεῖσα τῷ πράγματι. Ἐξὸν γὰρ εἰπεῖν, Ἐν χόποις Ἔν κόποις ἀγθρώπων,, προσέθηχεν. "Avθρωπον δὲ ἐνταῦθα νόει τὸν φυλάττοντα τοῦ λογιχοῦ τὸ ἀξίωμα, τόν τε ἐν ἀρεταῖς ὄντα" ἣ τὸν, ὅταν πταίσῃ, διὰ μετανοίας τῆς ἐπιφερομένης παρὰ Θεοῦ διορθούμενον. Ἔν τούτοις τούτων χόποις οὐχ εἰσὶν οἱ ἁμοιρτωλοὶ, οὐὃξΣ μετὰ ἀνθρώπων μαστίζονται" τουτοὐχ εἰσὶν, ἐστιν, οὐ μετὰ δικαίων χοπιῶσι καὶ ἐργάζονται" καὶ περὶ ὧν εἴρηται Ἕχαστος τὸν ἴδιον μισθὸν ζήψεται καὶ τὸν ἴδιον» κόπον. Οὐδὲ μετὰ τῶν ὀλισθησάντων xoi ἐλπίδα σωτηρίας ἐχόντων μαστίζονται" εἰς obg γέγραπται" Ὃν ἀγαπᾷ Κύριος παιδεύει" μαστιγοῖ δὲ πάντα υἱὸν ὃν παραδέχεταῖι. « Περιεθάλοντο ἀδικίαν. ν Ἐφ᾽ οἷς ἐχρῆν αἰσχύνεσθαι, ἐπὶ τούτοις σεμνύνονται, ὥστε χαθάπερ περιθολαίοις καὶ σχέπη τοῖς πλημμελήμασι χρήσασθαι. Καλῶς δὲ ἀλλήλοις ταῦτα συνῆψε τὰ πλημμελήματα: ἀπὸ γὰρ τῆς ὑπερηφανίας εἰς ἀδικίαν ὡς τὰ πολλὰ καὶ εἰς πλεονεξίαν ἄνθρωποι πίπτουσι. Οὐ δύναται δὲ τῶν αἱρετιχῶν ἣ τῶν βλασφήμων ἐπιχρατεῖν ἄχρι πολλοῦ τὰ ῥήματα" διέρχονται δὲ τὴν γῆν, ὀλίγους τινὰς κατὰ πάροδον βλάπτοντα. Τοῦτο συνιέντες οἱ πιττοὶ, x&y τύχωσι πλανηθέντες, ἐπιστρέφουσι" περὶ ὧν τὰ ἑξῆς ὁ Ῥαλμῳδὸς ἐμελῴδησε. « Καὶ εἶπα "Apa ματαίως ἐδικαίωσα. » ἰ Τουτέστιν, "Apa μάτην τοὺς λογισμοὺς, μάτην τὰς πράξεις ἐχάθηρα, καὶ τὴν χαρδίαν μὲν ἐδικαίωσα, μηδὲν ἐν αὐτῇ λογιζόμενος ἄδιχον᾽ τὰς ἐν ἀγαθαῖς δηλαδὴ πρά- ΕἸ ταῖς οὐχ ἐχούσαις τὴν ἐξ ἁμαρτίας ζωήν. Τουτἐστι, Ζημίαν οὐ διελογιζόμην" ζημία γὰρ ὄντως us χῆς fj ἁμαρτία, Θεοῦ φιλίαν αὐτὴν ζημιοῦσα, τῶν ἀγαθῶν τὸ χάλλιστον. « Καὶ ἐγενόμην μεμαστιγωμένος. » Ὁ γὰρ ἑαυτὸν μαστιγῶν ἐφ᾽ οἷς ἐπλημμέλησε, xa τὸν οἰχεῖον ἔλεγχον εἰς τὰς πρωΐας, ἐν φωτὶ δηλαδὴ, καὶ οὐχ ἐν σχότῳ, τιθέμενος, οὗτος ἐν λογισμοῖς χαθαρεύε: xa πράξεσιν. ᾿Ελέγχεται δὲ ἐν φωτὶ ἂν ὁ παῤῥησίας μεταδιδοὺς τοῖς ἐλέγχουσιν, ὁ τὸ σοφὸν ἐχεῖνο λόγιον ἐπιτηρῶν, ὅπερ ἐν Παροιμίαις εἴρηται" "Ἐλεγξαι σοφὸν, καὶ ἀγαπήσει σε. "Ev σχότῳ δὲ ὁ φεύγων τοὺς ἐντρέποντας᾽ εἰς ὃν ὁ δεύτερος στίχος τῆς Παροιμίας ἥρμοσεν "EJeyze τὸν" ἄφρονα, καὶ προσθήσει τοῦ μισῆσαί σε. « Ὅτι ἐξεχαύθη ἡ καρδία μου. » ᾿Βξουδένωμαι, φησὶ, καὶ αὐτός" τουτέστιν, Ἔν cóεἰᾳ γέγονα" ἐπειδὴ ἐξεχαύθη ἡ χαρδία μου εἰς κεονεξίαν, εὔδηλον xa οἱ νεφροί μον ἠλλοιώθησαν" τὰν γάρ τις ὑπὸ τῆς τῶν χεῖρας δὲ ἐν ἀθώοις ἔπλυνα, εἰς ἡδονὰς δὲ νόησον. " ἁμαρτωλῶν εὐθηνίας δολωθεὺὶς, ἐρεθισθῇ πρὸς τὴν ἐχείνων μίμησιν, παραχρῆμα ἐξουθενεῖτα!, xo αὐλίζεται, ἐχ τοῦ οἰχείου μεταπεσὼν ἀξιώματος. Σφόδρα δὲ ἁρρμοδίως προστέθειχε τὸ, Obx ἔγγωγ" ἐπειδήπερ ἀγνοοῦσιν οἱ πολλοὶ τὴν συμθαίνουσαν αὐτοῖς ἐχ τῶν ἁμαρτημάτων εὐτέλειαν" οἱ μὲν ὡς ἱερεῖς, οἱ δὲ ὡς ἄρχοντες, Ex τοῦ περιχειμένου σχῇ ματος ἀπατώμενοι. « Κτηνώδης ἐγενήθην παρὰ τήνους γὰρ ἴδιον τὸ πλανᾶσθαι, καὶ πάλιν ἀπὸ τῆς πλάνης ῥάῤδῳ τυχὸν ἢ χαλινῷ μετατίθεσθαι. Εἰς χαιρὺὸν δὲ τὸ παρὰ col καὶ μετὰ σοῦ προσέθηχε,. τὸν λόγον ἀσφαλιζόμενος" ἐπειδή τινές εἰσι, τῷ διαθύλῳ χτηνῶν δίχην ἀνοήτων ἑπόμενοι" περὶ ὧν εἴρηται, Παρασυγνεδιϊήθη τοῖς κτήνεσι τοῖς ἀγνοήτοις, καὶ ὡμοιώθη αὐτοῖς. ᾿Αλλὰ πῶς εἶναι διαπαντὸς μετὰ τοῦ Θεοῦ, ὁ τὴν ὁρμὴν ὅλως εἰ καὶ πρόσzatgoy ἐσχηχὼς ἐπὶ τὸ χεῖρον δύναται; Ἢ δῆλον, ὡς οὐχ ἁμαρτάνων τῇ προθέσει, ἀπατώμενος δὲ πέπονθε" διόπερ ἀναχοπεὶς τῷ χαλινῷ τῷ νόμῳ παραχρῆμα ἐπέστρεψε. « Τί γάρ μοι ὑπάρχει ἐν τῷ οὐρανῷ; » ᾿Εξέλιπεν ἡ καρδία μου καὶ ἡ σάρξ μου, ἀπὸ τῶν βιωτιχῶν δηλαδὴ καὶ ἀνθρωπίνων πραγμάτων. Ὅταν γὰρ ἐχεῖθεν ἐχλίπῃ, τουτέστιν, ὅταν ἀπ᾽ αὖτῶν ἀναχωρήσῃ καὶ παύσηται, τότε μερίδα τὸν Θεὸν χαρδίας αἰρετον γίνεται, ὥστε Θεὸς αὐτῆς διὰ τὴν χτῆσιν καὶ τὴν ἐνοίχησιν λέγεσθαι.
PsALMOS OD', € Hō: agathos ho Theos tǭ Israēl!» Podas xa diathēmata tas prachtichas poreias xa ta tēs dianoias prosagoreuōn chinēmata, hōs autos hēmas en heterǭ merei tēs tōn psalmōn prophēteias edidaxe, Lychgos tois pose mou ho gomos sou, kai phōs tais tridois mou, legōn. Kai palin: Ta diadēmata mou kateuthynon kata to Aoytor sou. Ou mēn esaleuthē tous podas" epi to cheiron oug etrepsen, oud para" oude gar etrepsen. « Hoti ouch estin ananeusis en tǭ thanatǭ. » tas hormas t Ou gar estin ananeusis Ex tou thanatou tēs hamartias, saphōs de to eirēmenon en Paroimiai: paschouge. 18. « phrogei. Oude ta anthrōpina pathein hypomenousin. Theōreis hēlikon eis saphēneian dynatai kai lexis mia prostetheisa tǭ pragmati. Exon gar eipein, En chopois En kopois agthrōpōn,, prosethēchen. "Avthrōpon de entautha noei ton phylattonta tou logichou to axiōma, ton te en aretais onta" hē ton, hotan ptaisę̄, dia metanoias tēs epipheromenēs para Theou diorthoumenon. En toutois toutōn chopois ouch eisin hoi hamoirtōloi, ouoxS meta anthrōpōn mastizontai" toutouch eisin, estin, ou meta dikaiōn chopiōsi kai ergazontai" kai peri hōn eirētai Hechastos ton idion misthon zēpsetai kai ton idion» kopon. Oude meta tōn olisthēsantōn xoi elpida sōtērias echontōn mastizontai" eis obg gegraptai" Hon agapą Kyrios paideuei" mastigoi de panta huion hon paradechetaii. « Periethalonto adikian. n Eph᾽ hois echrēn aischynesthai, epi toutois semnynontai, hōste chathaper peritholaiois kai schepē tois plēmmelēmasi chrēsasthai. Kalōs de allēlois tauta synēpse ta plēmmelēmata: apo gar tēs hyperēphanias eis adikian hōs ta polla kai eis pleonexian anthrōpoi piptousi. Ou dynatai de tōn hairetichōn hē tōn blasphēmōn epichratein achri pollou ta rhēmata" dierchontai de tēn gēn, oligous tinas kata parodon blaptonta. Touto synientes hoi pittoi, x&y tychōsi planēthentes, epistrephousi" peri hōn ta hexēs ho Rhalmǭdos emelǭdēse. « Kai eipa "Apa mataiōs edikaiōsa. » i Toutestin, "Apa matēn tous logismous, matēn tas praxeis echathēra, kai tēn chardian men edikaiōsa, mēden en autę̄ logizomenos adichon᾽ tas en agathais dēladē pra- EI tais ouch echousais tēn ex hamartias zōēn. Toutesti, Zēmian ou dielogizomēn" zēmia gar ontōs us chēs fj hamartia, Theou philian autēn zēmiousa, tōn agathōn to challiston. « Kai egenomēn memastigōmenos. » Ho gar heauton mastigōn eph᾽ hois eplēmmelēse, xa ton oicheion elenchon eis tas prōïas, en phōti dēladē, kai ouch en schotǭ, tithemenos, houtos en logismois chathareue: xa praxesin. ᾿Elenchetai de en phōti an ho parrhēsias metadidous tois elenchousin, ho to sophon echeino logion epitērōn, hoper en Paroimiais eirētai" "Elenxai sophon, kai agapēsei se. "Ev schotǭ de ho pheugōn tous entrepontas᾽ eis hon ho deuteros stichos tēs Paroimias hērmosen "EJeyze ton" aphrona, kai prosthēsei tou misēsai se. « Hoti exechauthē hē kardia mou. » ᾿Bxoudenōmai, phēsi, kai autos" toutestin, En coeią gegona" epeidē exechauthē hē chardia mou eis keonexian, eudēlon xa hoi nephroi mon ēlloiōthēsan" tan gar tis hypo tēs tōn cheiras de en athōois eplyna, eis hēdonas de noēson. " hamartōlōn euthēnias dolōtheuis, erethisthę̄ pros tēn echeinōn mimēsin, parachrēma exoutheneita!, xo aulizetai, ech tou oicheiou metapesōn axiōmatos. Sphodra de harrmodiōs prostetheiche to, Obx engōg" epeidēper agnoousin hoi polloi tēn symthainousan autois ech tōn hamartēmatōn euteleian" hoi men hōs hiereis, hoi de hōs archontes, Ex tou pericheimenou schę̄ matos apatōmenoi. « Ktēnōdēs egenēthēn para tēnous gar idion to planasthai, kai palin apo tēs planēs rhardǭ tychon ē chalinǭ metatithesthai. Eis chairyon de to para col kai meta sou prosethēche,. ton logon asphalizomenos" epeidē tines eisi, tǭ diathylǭ chtēnōn dichēn anoētōn hepomenoi" peri hōn eirētai, Parasygnediïēthē tois ktēnesi tois agnoētois, kai hōmoiōthē autois. ᾿Alla pōs einai diapantos meta tou Theou, ho tēn hormēn holōs ei kai proszatgoy eschēchōs epi to cheiron dynatai? Ē dēlon, hōs ouch hamartanōn tę̄ prothesei, apatōmenos de peponthe" dioper anachopeis tǭ chalinǭ tǭ nomǭ parachrēma epestrepse. « Ti gar moi hyparchei en tǭ ouranǭ? » ᾿Exelipen hē kardia mou kai hē sarx mou, apo tōn biōtichōn dēladē kai anthrōpinōn pragmatōn. Hotan gar echeithen echlipę̄, toutestin, hotan ap᾽ autōn anachōrēsę̄ kai pausētai, tote merida ton Theon chardias aireton ginetai, hōste Theos autēs dia tēn chtēsin kai tēn enoichēsin legesthai.
[Psalm 72] “How good is God to Israel!” He calls the practical courses and the movements of the mind feet and steps, as he himself taught us in another part of the prophecy of the Psalms, saying, “Your law is a lamp to my feet and a light to my paths”; and again, “Direct my steps according to your word.” Yet his feet were not shaken: he did not turn to the worse, nor …
“For there is no turning back in death.” For there is no turning back from the death of sin; and what is said in Proverbs plainly …
[“They are not in the toils of men.”] They do not even consent to suffer human things. You see how much even a single word added to the matter can do for clearness. For, though he could have said “in toils,” he added “in the toils of men.” Understand “man” here as the one who keeps the dignity of a rational being and lives in virtue; or as the one who, when he stumbles, is set right through the repentance that God brings. Sinners are not in the toils of these men, nor are they scourged with these men: that is, they do not toil and work with the righteous, of whom it is said, “Each will receive his own wage according to his own toil.” Nor are they scourged with those who have slipped and have hope of salvation, of whom it is written, “Whom the Lord loves he disciplines, and he scourges every son whom he receives.”
“They clothed themselves with injustice.” They take pride in the things they ought to be ashamed of, so that they use their offences as cloaks and covering. He rightly joined these offences together; for from arrogance men mostly fall into injustice and greed. But the words of heretics or blasphemers cannot prevail for long; they pass through the earth, harming a few as they go by. Understanding this, the faithful, even if they happen to be led astray, turn back; of these the Psalmist sang what follows.
“And I said, Then in vain I justified [my heart].” That is: Then in vain I cleansed my thoughts, in vain my actions, and justified my heart, thinking nothing unjust in it; [and I washed my hands among the innocent], that is, in good actions, which do not have the life that comes from sin. That is, I did not reckon a loss; for sin is truly the soul’s loss, depriving it of the friendship of God, the most beautiful of goods.
“And I was scourged.” For he who scourges himself for the things in which he has offended, and sets his own reproof “in the mornings,” that is, in light and not in darkness, is pure in thoughts and actions. He is reproved in light who gives freedom of speech to those who reprove him, who observes that wise saying in Proverbs: “Reprove a wise man, and he will love you”; in darkness, he who flees from those who correct him, to whom the second line of the proverb applies: “Reprove a fool, and he will go on to hate you.”
“For my heart was inflamed.” I too, he says, was set at nothing, that is, I came into worthlessness; since my heart was inflamed to greed, it is plain that my kidneys too were changed; understand them as turned to pleasures. For when someone, beguiled by the prosperity of sinners, is provoked to imitate them, he is at once set at nothing and …, fallen from his own dignity. And he very aptly added, “and I did not know,” since most people do not recognize the worthlessness that comes upon them from their sins, deceived, some as priests and others as rulers, by the outward rank that surrounds them.
“I became like a beast before you.” For it is the mark of beasts to stray, and again to be brought back from straying, perhaps by a rod or a bridle. He added “before you” and “with you” at the right moment, to safeguard the saying; since there are some who follow the devil like senseless beasts, of whom it is said, “He was compared to the senseless beasts and became like them.” But how can one who has had an impulse to the worse, even if only for a time, be always with God? It is plain that he suffered this not by sinning on purpose but by being deceived; therefore, checked by the bridle, the law, he at once turned back.
“For what have I in heaven?” “My heart and my flesh have failed,” that is, from the affairs of life and of men. For when it fails there, that is, when it withdraws from them and ceases, then it takes God as its portion …, so that he is called the God of the heart because of possession and indwelling.
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ΨΑΛΜΟΣ OT". c Ὡς ἐν δρυμῷ ξύλων. » ΠΑΝ ΜΈΡΗ 7s z Hy tlg τὸν αἰῶνα“ χτῆμα δὲ αὐτοῦ τῆς ες ᾿Αξίνας τὰς βλασφήμους τῶν Ἰουδαίων νοήσεις γλώσσας, τὰς δὲ αὐτὰς πέλυχα καὶ λαξευτήριον" καὶ θαυμαστὸν οὐδέν: ἀλλαχοῦ γὰρ μάχαιραν ὀξεῖαν αὖτὰς προσηγόρευσεν. Αὗται τοίνυν ἐξέχοψαν, φησὶ, καὶ χατέῤῥαξαν τὰς θύρας αὐτῆς, δηλαδὴ τὰς εἰσόδους τῆς εἰς Χριστὸν πίστεως. "Ὄνομα δὲ τοῦ Πατρὸς ὁ Υἱὺς, ὡς αὐτὸς γνωρίζων τὸν Πατέρα, καὶ 6€ αὐτοῦ γνωριζόμενος. Τούτου τὸ σχήνωμα (φησὶ δὲ τὴν οἰχονομίαν) εἰς γῆν τοῖς πάθεσιν ἐθεθήλωσαν" ἐν οὐρανῷ γὰρ δεδοξασμένος καὶ χατὰ τὸν χαιρὸν τῶν παθημάτων ἔμεινεν. « Εἶπαν ἐν τῇ χαρδίᾳ αὐτῶν. » Ποίας δὲ ἑορτάς; δῆλον ὡς & ίνας, αἵτινες ἀπὸ τῆς ἐπιδημίας τοῦ Σωτῇρος ἡλπίζοντο, οἷον ἀῤῥωστημάτων ἰάσεις, πλάνης ἀπαλλαγὴ, θεογνωσίας εἴσοδος. Αὗται. γὰρ ἀληθῶς ἑορταὶ Θεοῦ, καίρειν ἀτελεύτητα τὸν ἄνθρωπον, καὶ πανηγυρίζειν διαπαντὸς παρέχουσαι. Ταύτας τοίνυν διὰ τῆς εἰς αὐτὸν θουλῆς ἀνελεῖν ἐφαντάστθησαν. « Σὺ ἐχραταίωσας ἐν τῇ δυνάμε: σου. » Δράχοντα χαθύλου πᾶσαν ἀντιχειμένην προσαγορξύει δύναμιν" τοῦτο μὲν, ὡς ἰὸν ἀναιρετιχὸν ἔχουσαν" τοῦτο ὃὲ πρὸς ἀνάμνησιν τοῦ γεγονότος ἐν παραδείσῳ δράματος, ὅτε τὸν ὄφιν ὑπεισελθὼν ὁ ἐχθρὸς ἠπάτησε τὸν πρωτόπλαστον ἄνθρωπον. Τούτων τὰς γεφαλὰς συνέτριψεν ὁ Χριστὸς ἐν τῷ 08251, αὐτός τε γεπ5. 25. « ἴθι ζεσθαι. Κεφαλὴ δὲ τῶν νοητῶν δραχόντων ἡ ἁμαρτία. « Σὺ διέῤῥηξας πηγὰς xa χειμάῤῥους. » Ὥσπερ γὰρ αὐτὸς ἐνεργεῖ διὰ τοῦ ἁγίου Πνεύματος τὰ χαρίσματα, οὕτω ξηραίνει καὶ ἀναιρεῖ τὰ τοῦ πλάνου, ἅπερ δὴ καὶ τὸ ποταμοὺς ᾿Εβὰμ εἰχότως προσηγόρευσεν. Ἡθὰμ γὰρ βάτος ἑρμηνεύεται. Ἐπὶ φαύλοις δὲ τοῦτο χαρποῖς παρὰ τῇ θείᾳ Γρσφῇ τὸ φυτὸν διαθάλλεται. € Σή ἐστιν ἡ ἡμέρα, σὴ ἐστιν ἡ νύξ.» ᾿Αναμιμνήσχει τῆς ἑαυτοῦ δημιουργίας τὸν χτίσᾶντα, ἐχλελησμένον μὲν οὐδαμῶς, ὁμολογεῖσθαι δὲ αὐτὴν παρὰ πάντων, ὡς αὐτοῦ χτίσμα τυγχάνει, βουλόμενος, πολλὴν οὕτω τάξιν καὶ παντοδαπὴν ἔχουσαν, ὡς τὴν μὲν ἡμέραν τῇ νυχτὶ παραχωρεῖν, πῷ θέρει δὲ τὸ ἔαρ ὑπεξίστασθαι, ὅροις μετρεῖσθαι τὴν γῆν, καίτοιγε διὰ τὸ μέγεθος δοχοῦσαν ἀμέτρητον. Ὧν ἕχαστον Δημιουργὸν τὸν Θεὸν, ἐπιστημόνως αὐτὰ διαταξάμενον, δείχνυσιν. «€ Μὴ παραδῷς τοῖς θηρίοις. » Πένητας τοὺ: ἁμαρτωλοὺς xalci, τοὺς μηδένα αὐτοῖς δίχην ὑπερτιθέμενος.
PsALMOS OT". c Hōs en drymǭ xylōn. » PAN MERĒ 7s z Hy tlg ton aiōna“ chtēma de autou tēs es ᾿Axinas tas blasphēmous tōn Ioudaiōn noēseis glōssas, tas de autas pelycha kai laxeutērion" kai thaumaston ouden: allachou gar machairan oxeian autas prosēgoreusen. Hautai toinyn exechopsan, phēsi, kai chaterrhaxan tas thyras autēs, dēladē tas eisodous tēs eis Christon pisteōs. "Onoma de tou Patros ho Huiys, hōs autos gnōrizōn ton Patera, kai 6€ autou gnōrizomenos. Toutou to schēnōma (phēsi de tēn oichonomian) eis gēn tois pathesin ethethēlōsan" en ouranǭ gar dedoxasmenos kai chata ton chairon tōn pathēmatōn emeinen. « Eipan en tę̄ chardią autōn. » Poias de heortas? dēlon hōs & inas, haitines apo tēs epidēmias tou Sōtę̄ros hēlpizonto, hoion arrhōstēmatōn iaseis, planēs apallagē, theognōsias eisodos. Hautai. gar alēthōs heortai Theou, kairein ateleutēta ton anthrōpon, kai panēgyrizein diapantos parechousai. Tautas toinyn dia tēs eis auton thoulēs anelein ephantastthēsan. « Sy echrataiōsas en tę̄ dyname: sou. » Drachonta chathylou pasan anticheimenēn prosagorxyei dynamin" touto men, hōs ion anairetichon echousan" touto hoe pros anamnēsin tou gegonotos en paradeisǭ dramatos, hote ton ophin hypeiselthōn ho echthros ēpatēse ton prōtoplaston anthrōpon. Toutōn tas gephalas synetripsen ho Christos en tǭ 08251, autos te gep5. 25. « ithi zesthai. Kephalē de tōn noētōn drachontōn hē hamartia. « Sy dierrhēxas pēgas xa cheimarrhous. » Hōsper gar autos energei dia tou hagiou Pneumatos ta charismata, houtō xērainei kai anairei ta tou planou, haper dē kai to potamous ᾿Ebam eichotōs prosēgoreusen. Hētham gar batos hermēneuetai. Epi phaulois de touto charpois para tę̄ theią Grsphę̄ to phyton diathalletai. € Sē estin hē hēmera, sē estin hē nyx.» ᾿Anamimnēschei tēs heautou dēmiourgias ton chtisanta, echlelēsmenon men oudamōs, homologeisthai de autēn para pantōn, hōs autou chtisma tynchanei, boulomenos, pollēn houtō taxin kai pantodapēn echousan, hōs tēn men hēmeran tę̄ nychti parachōrein, pǭ therei de to ear hypexistasthai, horois metreisthai tēn gēn, kaitoige dia to megethos dochousan ametrēton. Hōn hechaston Dēmiourgon ton Theon, epistēmonōs auta diataxamenon, deichnysin. «€ Mē paradǭs tois thēriois. » Penētas tou: hamartōlous xalci, tous mēdena autois dichēn hypertithemenos.
[Psalm 73] “As in a forest of trees.” … for ever; and his possession … Understand the axes as the blaspheming tongues of the Jews, and the same as the hatchet and the chisel; and this is no wonder, for elsewhere he called them “a sharp sword.” These, then, he says, hewed down and broke in pieces its doors, that is, the entrances to faith in Christ. The Son is the name of the Father, since he himself makes the Father known and is made known through him. They profaned his tabernacle (he means the dispensation) to the ground by the sufferings; for in heaven he remained glorified even at the time of the sufferings.
“They said in their heart.” What feasts? Plainly those that were hoped for from the Saviour’s coming: healings of illnesses, deliverance from error, entrance into the knowledge of God. For these are truly God’s feasts, which enable a man to rejoice without end and to keep festival always. These, then, they imagined they could abolish by their plot against him.
“You strengthened [the sea] by your power.” He calls every opposing power in general a dragon: partly because it has deadly poison, partly in memory of the drama that took place in paradise, when the enemy entered the serpent and deceived the first-formed man. Christ crushed the heads of these in the water, when he himself … The head of the spiritual dragons is sin.
“You broke open springs and torrents.” For as he works the gifts through the Holy Spirit, so he dries up and destroys the things of the deceiver, which he fittingly called “the rivers of Etham.” For Etham is interpreted “bramble,” and in the divine Scripture this plant is censured for its bad fruits.
“Yours is the day, yours is the night.” He reminds the Creator of his own creation, not because he has in any way forgotten it, but because he wishes all to confess that it is his creature, having so great and varied an order that the day gives way to the night, the spring yields to the summer, and the earth is measured by bounds, although because of its size it seems immeasurable. Each of these shows God as the Creator, who has arranged them with knowledge.
“Do not hand over to the beasts.” He calls sinners “the poor” …
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ΨΑΛΜΟΣ 0A. « Ἐξομολογησόμεθά σοι, ὁ Θεός. » Πρόσχες σαφῶς, ὅτι τὸ μὲν ἐξομολογεῖσθαι πολλῶν, τὸ ὃὲ διηγεῖσθαι σοῦ τοῦ Θεοῦ τὰ θαυμάσια, ἑνὸς Ex πολλῶν ἣν, ἐξομολογουμένου xa ἐπιχαλουμένου" διὸ πληθυντιχῷ μὲν προσώπῳ τὰ πρότερα. Πλὴν ἀλλὰ καὶ διπλῆν ἐξομολόγησιν τῷ Θεῷ προσφέρειν oi μέλλοντες, αὐτὸν ἐπιχαλεῖσθαε χρήζομεν: τὴν μὲν τοῖς λόγοις, τὴν δὲ τοῖς ἔργοις" λόγοις μὲν ἐν προσευχῇ, ἔργοις δὲ ἀναχωροῦντες ἐχείνων ἐφ᾽ οἷς ἐξομολογεῖσθαι xaY μεταμελεῖσθαι λέγομεν. Oz. γὰρ ἡμῶν ὁ Θεὸς, ὡς χαθαρθέντων, τὴν ἐπίχλησιν δέχεται, Ἐπιτρέπει δὲ καὶ διηγεῖσθαι τὰ οἰχεῖα θαυμάσια, ὅσα ταῖς Γραφαῖς ταῖς θεοπνεύστοις ἐμφέρεται. « Ὅταν λάθω χαιρόν. » Τὸν χαιρὸν λέγει τὸν αἰῶνα τὸν μέλλοντα. Νῦν γὰρ οὐχ ἔχει χαιρὸν ἡμῶν ἣ χρίσις, πολλῶν μὲν ἁμαρτωλῶν, πολλῶν δὲ δικαίων μεταθαλλομιένων εἰς θάτερον. « Ὅτι οὔτε ἀπὸ ἐξόδων. » "Ex τῆς τοῦ Θεοῦ, φησὶ, δοχιμασίας καὶ χρίσεως ὑψοῦντος καὶ ταπεινοῦντος ὃν βούλεται " Κύριος γὰρ πτωχίζει καὶ πιιουτίζει, ταπεινοῖ καὶ ἀνυψοῖ, οὐ μὴν ἀλόγως ἀλλὰ τοὺς μὲν διὰ πλούτου, τοὺς δὲ διὰ πενίαν δοχιμάζοντος.
PsALMOS 0A. « Exomologēsometha soi, ho Theos. » Prosches saphōs, hoti to men exomologeisthai pollōn, to hoe diēgeisthai sou tou Theou ta thaumasia, henos Ex pollōn hēn, exomologoumenou xa epichaloumenou" dio plēthyntichǭ men prosōpǭ ta protera. Plēn alla kai diplēn exomologēsin tǭ Theǭ prospherein oi mellontes, auton epichaleisthae chrēzomen: tēn men tois logois, tēn de tois ergois" logois men en proseuchę̄, ergois de anachōrountes echeinōn eph᾽ hois exomologeisthai xaY metameleisthai legomen. Oz. gar hēmōn ho Theos, hōs chatharthentōn, tēn epichlēsin dechetai, Epitrepei de kai diēgeisthai ta oicheia thaumasia, hosa tais Graphais tais theopneustois empheretai. « Hotan lathō chairon. » Ton chairon legei ton aiōna ton mellonta. Nyn gar ouch echei chairon hēmōn hē chrisis, pollōn men hamartōlōn, pollōn de dikaiōn metathallomienōn eis thateron. « Hoti oute apo exodōn. » "Ex tēs tou Theou, phēsi, dochimasias kai chriseōs hypsountos kai tapeinountos hon bouletai " Kyrios gar ptōchizei kai piioutizei, tapeinoi kai anypsoi, ou mēn alogōs alla tous men dia ploutou, tous de dia penian dochimazontos.
[Psalm 74] “We will confess to you, O God.” Notice clearly that confessing belongs to many, but recounting the wonders of you, God, belonged to one out of many who confesses and calls upon you; therefore the first words are in the plural. Moreover, we who are going to call upon him need to offer God a twofold confession: one in words, the other in deeds; in words in prayer, in deeds by withdrawing from those things for which we say that we confess and repent. For then God accepts our calling upon him, as those who have been cleansed. And he permits us also to recount his own wonders, all that are contained in the God-inspired Scriptures.
“When I receive the appointed time.” He means by the appointed time the age to come. For now our judgment does not have its time, since many sinners and many righteous are changed to the other state.
“For neither from the east …” From God’s testing and judgment, he says, who exalts and humbles whom he wills; for “the Lord makes poor and makes rich, he humbles and he exalts”; not without reason, but testing some through wealth and others through poverty.
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ΨΑΛΜΟΣ OG'. « Προχατελάθοντο φυλαχὰς οἱ ὀφθαλμοί μον.» "Ἄριστος εἰς θεωρίαν ὁ τῆς νυχτὸς χαιρὺς, οὐχ ἀφελχούσης πρὸς ἕτερα οὔτε τῆς ἀχοῆς, οὔτε τῆς ὄψεως, ὧν ἑχάτερα τὸν νοῦν εἰς αὐτὴν περισπᾷ, τῆς θεωρίας ἀφέλχουσα " ἐν ταύτῃ τοίνυν ἠδολέσχησε, A τερὶ τὰς θεωρητιχὰς κινήσεις ἀσχολούμενος. Τοῦτο γὰρ ἀδολεσχίαν ἐπὶ τοῦ παρόντος εἰρῆσθαι προλαθόντες ἐδείξαμεν. "Ἔσχαλλε δὲ νῦν αὐτοῦ τὸ πνεῦpa τουτέστιν, ἐδυσχεραίνεν, οὕπω χαταλαθεῖν περὶ τούτων δυνάμενον. Ὃ παρὼν βίος, δι᾽ ἄγνοιαν νὺξ, ἐν ᾧ, φησὶν, οὐχ ὕπνῳ παρέδωχα xav' ἄλλους τινὰς ἐμαυτὸν (Ol γὰρ καθεύδοντες, γυκτὸς xaüεὐδουσι" καὶ οἱ μεθυσκόμενοι, vvxcóc μεθύουσιν)" νήφων δὲ μετὰ τοῦ νόμου περὶ τῶν πραχτέων διελεγόμην. Πρόσχαιρα γὰρ εἶναι τὰ παρόντα μαθὼν, καὶ τέλος ἕξειν, χατέλαδον τὰ περιεστηχότα δεινά. Γεωργιχῶς δὲ τὸ ἐμὸν ἐσχάλευον πνεῦμα, ἵνα σπείρας ἐν αὐτῷ θερίσω ζωὴν αἰώνιον. Ὃ σπείρων γὰρ εἰς τὸ πγεῦμα, ἐκ τοῦ πνεύματος θερίσει ζωὴν αἰώγιογ. ᾿Ανωτέρω μὲν οὖν πνεῦμα ἔλεγε τὴν Ψυχήν " ἐνταῦθα δὲ τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῷ, μεθ᾽ οὗ ἡ ψυχὴ σχάλλει τε καὶ ἀδολεσχεῖ" οὐ γὰρ δήπου τὸ σῶμα μετὰ τῆς ψυχῆς. 'H οὖν χυρίως ἀνθρώπου ψυχὴ ἀδολεσχεΐ μετὰ τοῦ νοῦ, καὶ σχάλλει τὸ πνεῦμα συνεζευγμένον τῷ νῷ. Προσεύξομαι γὰρ τῷ πγεύματι, προσεύξομαι καὶ τῷ γοΐ. € Αὕτη ἡ ἀλλοίωσις τῆς δεξιᾶς τοῦ ὙΦίστου.» Ἡ δεξιὰ δὲ τοῦ Πατρὸς ὁ Μονογενὴς ἄντιχρυς, ὥσπερ εἰς τὸ χρεῖττον ἡμᾶς ἠλλοίωσεν. € Ἐμνήσθην τῶν ἔργων Κυρίου. » Θαυμάσια. τοῦ Θεοῦ μὲν πολλὰ περὶ τὴν χτίσιν xa ἕτερα“ ἐξαίρετον δὲ, ὅτι, χοῦν λαθὼν, ζῶον ἔθετο λογιχὸν, καὶ οἰχείαν εἰχόνα χατέστησε. Ταῦτα περὶ ἡμᾶς ἀπ' ἀρχῆς τοῦ Θεοῦ θαυμάσια, ἄπερ ἡμῶν χάριν εἰργάσατο" φαίνεται γὰρ παράδεισον φυτεύσας, εἶτα πάλιν ἀποχλείσας, χαταχλυσμὸν ἐπαγαγὼν, δι᾽ οὗ καὶ τιμωρεῖται, καὶ σώζει, τὸ ἡμέτερον φύραμα συγχέας τῶν πυργοποιούντων τὰς γλώσσας. ᾿Αλλὰ καὶ δι᾽ ἡμᾶς φαίνεται, ἐπὶ τῷ φυσιχῷ νόμῳ, γόδον pes ν εὑρὼν, ἐπὶ τούτῳ τὴν προφητείαν. Ἐπιτηδεύματα γὰρ ταῦτα τοῦ Θεοῦ, σῶσα: μηχανωμένου τὸ γένος τὸ ἡμέτερον" ἐν of; ὁ προφήτῆς ἀδολεσχεῖ, ἐν τούτοις ζητῶν ἐπὶ πολὺ καὶ λογιζόμενος, τί σώζει τῶν εἰρημένων τὸν ἄνθρωπον. Ἕτερον 6E παρὰ ταῦτα εὑρὼν, εὐθέως τοῦτο ἐπἤγαγεν" « Τίς μέγας ὡς ὁ Θεὸς ἡμῶν; » Οὐ συγχρίνων λέγει (σύγχρισιν γὰρ ὁ ἀπειρομεγέθης οὐχ ἐπιδέχεται), ὑμνῶν üi καὶ θαυμάζων " ἐπειδὴ μέγας μὲν ὄντως καὶ τὴν ἰσχὺν, μέγας δὲ καὶ τὴν.συγχατάθασιν, μέγας διὰ δυναστείαν, μέγας διὰ τὴν φιλανθρωπίαν, ὡς δείχνυσι τὰ ἐπαγόμενα. « Ὡδήγησας ὡς πρόδατα τὸν λαόν. » Οὐ μάτην ἐνταῦθα τῇ εἰχόνι: τῶν προδάτων ἐχρήσατο" ἀλλ᾽ ἐπειδὴ ῥάῤδῳ ταῦτα ὑπὸ τῶν ποιμένων εὐθύνεται, ὥσπερ καὶ ἡμεῖς τῷ σταυρῷ παρὰ Χριστοῦ ποιμαινόμεθα. Ὅθεν καὶ τοῦ Μωσέως, ἔτι δὲ καὶ τοῦ ᾿Ααρὼν ἐμνημόνευσεν, οἵτινες τύπον τοῦ σταυροῦ ῥάθδον ἐχόμιζον, τῶν ἐν Αἰγύπτῳ καὶ χατὰ δ. οἱ ἃ ἐχεῖνοι τῇ ῥάθδῳ τῶν ἐχθρῶν εἰς τὴν τοῦ Ἰσραὴλ εὐεργεσίαν, οὕτω καὶ ὁ Χριστὸς τῷ σταυρῷ χατὰ τῶν δαιμόνων ἐπιστροφῆς ἕνεχα τῆς ἡμετέρας χέχρηται. « Καὶ ἀνέστησε μαρτύριον ἐν Ἰαχώδ. » Μαρτύριον ἐκαλεῖτο ἡ σχηνὴ τοῦ μαρτυρίου, ἐν f ἀπέχειτο ἡ κιθωτὸς τῆς διαθήχης, καὶ ὁ ἐν χιδωτῷ νόμος, τά τε Χερουδὶμ, καὶ τὸ ἱλαστήριον, xo ἣ λυχνία, € Ὅπως ἂν γνῷ γενεὰ ἑτέρα. » Θεωρεῖς ὅτι περὶ τῶν ἐθνῶν λέγει" οὔπω γὰρ ταῦτα τεχθέντα ὑπῆρχεν εἰς εὐσέδειαν ἔμελλε γὰρ διὰ βαπτίσματος τίχτεσθαι " ὅθεν υἱοὶ τεχθησόμεγοι δικαίως ἐλέγοντο. Τοῦτο γνῶσις ἀληθῶς Θεοῦ, τὸ μεταδοῦναι καὶ ἄλλοις τῆς γνώσεως, καὶ υἱοὺς τῇ μαθητείᾳ τῶν ἐντολῶν ἐργάσασθαι: ὅπερ σαφῶς πεποιήχασιν οἱ εἰς Χριστὸν πιστεύσαντες. Οὐδενὶ γὰρ τῆς θεογνωσίας ἐθάσχηνα),, οὐδὲ ὡς οἱ προλαθόντες ἐπίστευσαν, ἀποχλεῖσαι τοῖς ἄλλοις τὴν εἴσοὗον βουλόμενοι " ἀλλὰ παρεγγυῶσιν ἐπὶ τὸν Θεὸν τὴν ἐλπίδα ἔχειν. « Ἵνα θῶνται ἐπὶ τὸν Θεὸν τὴν ἐλπίδα. » Ταῦτα πᾶσι τοῖς οἰχείοις καὶ τοῖς ἀλλοτρίοις ἐπὶ ἐχχλησίας χηρύττεται, ἐν f| Παῦλος πᾶσι βοᾷ " Τεχγία μου, οὺς πάλιν ὠδίνω ἄχρις οὗ μορφωθῇ Χριστὸς ἐν ὑμῖν. « Καὶ οὐχ ἐπιστώθη μετὰ τοῦ Θεοῦ τὸ πνεῦμα αὐτῆς. » Γλώττῃ γὰρ πάντως μόνῃ τὴν πίστιν ἐπηγγείλαντο, οὐχὶ δὲ ὅλῃ xapüla καὶ χαθαρῷ τῷ πνεύ- « Διέῤῥηξε πέτραν Ey ἐρήμῳ. » Τάχα πού τινες δοχοῦσιν ὅτι δὶς αὐτὸ τὸ σημεῖον ὁ προφήτης ἐξέθετο" ἔχει δὲ οὐχ οὕτως, ἀλλὰ δεύτερον αὐτοῖς ὕδωρ ἐκ πέτρας ὁ Μωσῆς ἐξήγαγεν " ὅπαξ μὲν ἐν τῇ ἐρήμῳ Xopn6, τὸ δεύτερον δὲ ἐν Κάδης, ἔνθα Μαριὰμ ἐτάφη τελευτήσασα. Εἰς πλησμονὴν δὲ ἑχάτερον, ὥστε τὸ ἐν ἀθύσσῳ λέγεσθαι πολλῇ, ἐπειδὴ οὐχ ἐν ποταμῷ, ἀλλ᾽ ἐν πολλοῖς διὰ τὸ πλῆθος ἣν ἱχανὸν τὸ ὕδωρ παραθάλλεσθαι. Τοῦτο γὰρ ἣν σύστασις, ὅτι πρὸς ἀλήθειαν, οὐχὶ διὰ φαντασίαν αὐτοῖς ἐγεγόνει τὰ θαύματα. Δεινὴν δὲ χατηγορίαν τοῦ λαοῦ τῶν Ἰουδαίων ἐξέθετο" ὅτι, τηλιχαῦτα δεχόμενοι θαύματα, δέον τῶν ἀρκαίων ἁμαρτημάτων ἀπέχεσθαι, ἕτερα ὁμοίως ἐπ᾽ ἐκείνοις προσέθηχαν, οὐχ ἁπλῶς ἁμαρτάνοντες, ἀλλ᾽ αὐτῷ, τουτέστιν, εἰς αὐτὸν πλημμελοῦντες, τὸν τὰ σημεῖα ἐχοντα. « Καὶ ὀργὴ ἀνέθη ἐπὶ τὸν Ἰσραήλ. » 'Dpyta0n γὰρ xax αὐτῶν ὁ Δεσπότης, ἐπειδὴ ἑώρα αὑτοὺς οὐδέποτε πιστὴν ἔχοντας περὶ αὐτὸν τὴν γνώμην, ἀλλ᾽ ἀεὶ μὲν τοῖς δοθεῖσιν ἀχαριστοῦντας, περὶ δὲ μὴ δοθέντων ἀμφιθάλλοντας. Διό φῆσιν " Οὐδὲ ἤλπισαν ἐπὶ τὸ Σωτήριον' αὐτοῦ, τὸν Χριστὸν λέγων " ὅνπερ Σωτήριον αὐτοῦ πολ)οὶ μὲν τῶν προφητῶν, σαφῶς δὲ καὶ Συμεὼν, λαδὼν ἐν ταῖς ἀγχάλαις, ὠνόμασε. « Καὶ ἐνετείλατο νεφέλαις ὑπεράνωθεν. » Νεφέλας ὑπεράνωθεν τὰς ἐν ὑψηλῷ λέγει" διόπερ αὐτὰς καὶ θύρας οὐρανοῦ, ὡς προθεδλημένας τοῦ οὐρανοῦ προσηγόρευσεν. Εἰσὶ γάρ τινες τῶν νεφελῶν περίγειοι, ὥστε καὶ τῶν ὀρῶν αὐτὰς χατωτέρας εὑρίσχεσθαι. « Καὶ ἔόρεξεν ἐπ αὐτοὺς ὡσεὶ χοῦν σάρχας. » Οὐχοῦν καὶ τοῦτο πολὺ πλῆθος νόησον λαοῦ τοσcócoU μὲν τὸν ἀριθμὸν, οὕτω δὲ γαστριμάργου xoρεσθέντος" οὐ πρὸς ἡμέραν μίαν, ἀλλὰ πρὸς τριάχοντα, ὡς δυνήτῃ μαθεῖν τὴν βίθλον τῶν Λριθμῶν μετερχόμενος. « Ἔτι τῆς βρώσεως οὔσης ἐν τῷ στόματι αὐτῶν. » Καὶ συμποδίσας οὐ τοὺς ἐχλεχτοὺς ἐν ἀρεταὶς λογάδας, ἀλλὰ τοὺς ἐν χαχίᾳ" εἰσὶ γάρ τινες ἐν πονηρίᾳ ἐξαίρετοι. « Καὶ ἠγάπησαν αὐτὸν ἐν τῷ στόματι αὖτῶν. » Τούτοις ὅμοια καὶ Ἡσαΐας τοὺς Ἰουδαίους ἐμέμκαρδία αὐτῶν πόῤῥω ἀπέχει ἀπ᾿ ἐμοῦ. Πῶς δὲ τοῦτο ἐλέγχεται; Πολλοὺς γὰρ xoY νῦν μόνη τῇ γλώσσῃ θεοσεδεῖς εὑρίσχομεν, ὅταν, ὥς φησιν ὁ προφήτης, ἐν τῇ διαθήχῃ αὐτοῦ μὴ πιστωθῶσιν. « Οὐχ ἐμνήσθησαν τῆς χειρὸς αὐτοῦ. » Χεῖρα πάλιν Θεοῦ, δηλαδὴ τοῦ Πατρὸς, τὸν Χριστὸν εἰχότως χαλεῖ ἐπειδὴ, Δι’ αὑτοῦ πάντα ἐγέψετο, καὶ χωρὶς αὑτοῦ ἐγένετο οὐδὲ Év ὥστε καὶ ἕτερον προφήτην λέγειν. Ἡ γὰρ χεὶρ Κυρίου ἐποίησε ταῦτα πάντα. Τούτου τοίνυν οὐχ ἐμνήσθησαν ὅστις αὐτοὺς ἐλυτρώσατο ἐχ χειρὸς θλίθοντος, λέγει δὲ τοῦ Φαραὼ, χατὰ τὴν ἡμέραν τῆς ἐξόδου. « ᾿Αποστολὴν δι᾽ ἀγγέλων πονηρῶν. » Οὐ τὴν φύσιν πονηρῶν, τὸν δὲ σχοπόν " οὐδὲ γὰρ ποιούτοις ἀγγέλοις ὁ Θεὸς εἰς διαχονίαν χέχρηται" ἀλλὰ πονηροὺς προσηγόρευσεν, ἐπειδὴ πόνους καὶ χαχώσεις χελευθέντες ἐπέφερον" ὡς καὶ πονηρὰν τὴν ἡμέραν τῆς χρίσεως, ὡς ἀναγχῶν καὶ πόνων τοῖς ἁμαρπωλοῖς γέμουσαν, αὐτὸς οὗτος ὁ Ῥαλμῳδὸς ὀνομάζει" φησὶ γὰρ οὕτως Maxdpioc ὁσυγιῶν ἐπὶ πτωχὸν καὶ πένητα; ἐν ἡμέρᾳ πονηρᾷ ῥύσεται αὐτὸν ὁ Κύριος. Πολλῇ καὶ περὶ τοὺς παιδενομένους ὁ Θεὸς φιλανθρωπίᾳ χέχρηται, ἀπὸ τῶν ἐλαττόνων ἀρχόμενος, ὥστε σωφρονισθέντας χερδᾶναι τὰ μείζονα. Διὰ τοῦτο τὰ χτήνη πρότερα τῶν Αἰγυπτίων συνέχλεισεν εἰς θάà πρωτό- : ε νατον" ἀναισθήτους δὲ εὑρὼν, ἐπέταξε τ τοχα, ὥττε οὐχ ἂν τὴν τῶν πρωτοτόχων ἐπήγαγε πληγὴν, εἰ τῷ θανάτῳ τῶν χτηνῶν σωφρονισθέντες ἀνένηψαν. « Καὶ ὡδήγησεν αὐτοὺς ἐπ᾽ ἐλ [δ ^ t ὦ : ^ ᾿Ἐλπίδι, ποίᾳ; Τῆς πρὸς τοὺς πατέρας γενομένης cxov γνώσῃ, ὅτι πάροικον ἔσται có σπέρμα ἐγ γῇ οὐκ ἰδίᾳ" καὶ δουιϊώσουσιν αὐτοὺς, καὶ ταπειγώσουσι, καὶ κακώσουσιν αὐτοὺς ἕτη τετρικόσια" τὸ δὲ ἔθγος ᾧ ἐὰν δουϊεύσωσι χριγῶ ἐγὼ, καὶ ἐξεεύσονται ὧδε μετὰ ἀποσχευῆς ποιῖ- Anc. Ταύτῃ τοίνυν τῇ ἐλπίδι ὁδηγούμενοι, οὐχ ἐδει:λίασαν.. τὴν ᾿Ερυθρὰν πεζεύοντες θάλασσαν, ἥτις αὐτῶν τοὺς ἐχθροὺς ἐπεχάλυψε, καὶ τάφος τὸ ὕδωρ ἐπιδραμὸν τοῖς Αἰγυπτίοις ἐγένετο. « Τοὺς νεανίσχους αὐτῶν χατέφαγε πῦρ.» Νεανίσχους λέγει τοὺς ἐν τῷ νόμῳ δυνατοὺς, οἷον τοὺς γραμματεῖς καὶ τοὺς Φαρισαίους, οἵτινες ἐθάῤῥουν τῇ ἰσχύϊ τοῦ γράμματος" τούτους χατégaye πῦρ, ὁ πρὸς ἡμᾶς ζῆλος, ὁρῶντας ὅτι χωρὶς ζυγοῦ νομιχοῦ 'διχαιούμεθα. Διὸ καὶ πρὸς αὐτοὺς ὁ Ἡσαΐας ἔλεγε" ZijAoc «χήψεται 1αὸν ἀπαίδευτον καὶ γῦν πῦρ τοὺς ὑπεγαγντίους ἔδεται. « Ὡς δυνατὸς χεχραιπαληχὼς ἐξ οἴνου. » Κραιπάλη δὲ ποία; Ἢ ἐξ οἴνου τοῖς δυνατοῖς συμχώτεροι γίνονται. Οὕτω καὶ τὸν Θεὸν σφοδρότερον μετὰ τὴν μαχροθυμίαν ἔσεσθαι: χατὰ τῶν αὐτῆς οὐκ αἱσθανομένων ἐλπίζομεν " τί γὰρ δὴ καὶ νῦν ἐποίησεν; « Καὶ ἐξελέξατο τὴν φυλὴν Ἰούδα. » Καὶ μὴν οὐ τῆς φυλῆς τοῦ Ἰούδα, ἀλλὰ τῆς τοῦ Βενιαμὶν αὕτη τε fj Σιὼν καὶ Ἱερουσαλὴμ, ἀρκαία ἐτύγχανεν. ᾿Αλλὰ Ἰούδαν λέγει τὸν ἐξομολογούμενον (τοῦτο γὰρ ὁ Ἰούδας ἑρμηνεύεται) τούτου φυλὴ ἡ Ἐχχλησία " διὰ γὰρ μετανοίας καὶ ἐξομολογήσεως σώζετα: παρ᾽ αὐτῇ τὸ ὄρος τὸ Σιὼν, ὅπερ δὴ ἠγάπησε. Πᾶς γὰρ εἴ τις σχοπεύει Θεὸν, οὗτος Σιὼν ὀνομάζεται" ἐπειδὴ σκοπευτήριον" Σιὼν ἑρμηνεύεται. Πάντως ἐρεῖς " El τῶν χατὰ τὴν Ἐχχλησίαν μυστηρίων ἐμέμνητο, τίνος χάριν εἰς μέσον ἤγαγε τὸν Δαθὶδ ἀρχαιότερον τούτων πολὺ τυγχάνοντα; ᾿Επειδὴ Πατὴρ καὶ εἰκὼν ἣν τοῦ Χριστοῦ. Ὅθεν Ex τῶν ποιμνίων τῶν προθάτων ἀνείληπται, οὐχ Ex τοῦ ποιμνίου. Πολλαὶ γὰρ τῷ Χριστῷ ποῖμναι, αἱ μὲν ἀνθρώπων, αἱ δὲ ἀγγέλων, αἱ 0E λογιχῶν ἄλλων καὶ ἀοράτων δυνάμεων, αἵτινες καὶ λοχεύονται, τουτέστιν, ἐγχυμονοῦσι ποίμνην γὰρ ἄχαρπον οὐχ ἔχει, ἀλλὰ πάσας διὰ τὸν αὐτοῦ χυοφορούσας qó6oy καὶ τιχτούσας σωτηρίαν. Διόπερ καὶ Ἡσαΐας ἔλεγεν’ ᾿Απὸ τοῦ φόδου σου, Κύριε, ἐν γαστρὶ ἐνάδομεν, καὶ ὠδιγήσαμεν, καὶ ἐτέκομεν' πγεῦμα σωτηρίας σου, ἐποιήσαμεν ἐπὶ τῆς γῆς. « Ποιμαίνειν Ἰαχὼδ τὸν δοῦλον αὐτοῦ. » Τὸν ἐξ ἐθνῶν δηλαδὴ λαόν. Ἰαχὼθδ γὰρ οὗτος, ἐπειδὴ πτερνίσας τοὺς Ἰουδαίους, ἔλαθεν αὐτῶν τὰ πρωτοτόχια " ἔτι δὲ καὶ ᾿Ισραῆλ᾽᾽ ὁρᾷ γὰρ τὸν Θεὸν κατὰ τὸν χαιρὸν τῶν μυστηρίων πρόσωπον ὥσπερ εἰς πρόσωπον. Ὅτι δὲ ποιμαίνει ὁ Θεὸς, ἄχουε τοῦ Δαῤὶὸδ τοῦτο λέγοντος Κύριος ποιμαίνει με, καὶ οὐδέν μὲ ὑστερήσει. "Αχους x3l τοῦ Χριστοῦ " Ἐγώ εἰμι ὁ ποιμὴν ὁ Ἔθεντο Ἱερουσαλὴμ εἰς ὀπιυροφυλάχιον. » Τίνος χάριν εἰς ὀπωροφυλάχιον; ᾿Επειδὴ τὸ πνεῦμα τοῦ νόμου καὶ τῶν προφητῶν λαθόντες, μόνην χατἔλιπον αὐτοῖς φυλάττειν τὴν ὁπώραν τοῦ γράμματος. Ἰοῦτο ὃὲ ἣν οὐχ ἐξ ἀνθρώπων, ἀλλ᾽ Ex τοῦ Θεοῦ βουλομένου παρὰ τοῖς ἐχθροῖς τὰς ἀποδείξεις τῆς πίστεως τῆς ἡμετέρας σώζεσθαι. Ὁπώρα δὲ τὸ γράμμα, ὡς μὴ γνησίαν τροφὴν, ἀλλὰ πρόσχαιρον ἔχον, εἰκότως προσηγόρευται. « Ἐξέχεαν τὸ αἷμα αὐτῶν. » Αἴμα αὐτῶν τὰ ψυχιχὰ πλημμελήματα, ὧν εἰς αἷμα ἡ ἐχδίχησις γίνεται " ταῦτα ὡς ὕδωρ ἐξεχύθη, ὥπττε μηχέτι ἀναληφθῆναι, ὥσπερ οὐδὲ τὸ ὕδωρ μετὰ τὴν ἔχχυσιν δύναται. Κύκιϊιῳ ἱἹερουσαϊὴμ" πουτέστιν, ἐπ᾽ αὐτὴν, καὶ τοὺς ἐξ αὐτῆς. Τὸ γὰρ αἷμα αὐτῶν ἐπ᾽ αὐτοὺς, καὶ ἐπὶ τὰ τέχνα αὐτῶν, ὡς αὐτοὶ τὸν Χριστὸν συχοφαντοῦντες ἔλεγον. οὐκ ἦν ὁ θάπτων. Διὰ τί; Ἐπειδὴ αὐτοὶ μὲν, ὡς νεχροὶ, θάπτειν ἀλλήλους οὐχ ἴσχυον ἣ Ἐχχλησία δὲ θάπτειν αὐτοὺς οὐχ ἐπίσταται, τουτέστιν, o) συσχιάζξιν αὐτῶν τὰ ἁμαρτήματα. Τί δὲ τὸ χωλύον; Ἡ τοῦ Χριστοῦ ἀπόφασις ἡ λέγουσα " "Agec τοὺς γεχροὺς θάπτειν τοὺς ἑαυτῶν γεχρούς. Διὰ τί; Ἐπειδὴ ἁμαρτωλοὺς συσχιάζειν πειρώμενοι, γυμνοτέρας ἑαυτῶν τὰς πράξεις, καὶ πᾶσιν ἐπονειδίστους ἐργάζονται. « Μὴ μνησθῇς ἡμῶν ἀνομιῶν ἀρκαίων. » Πόθεν γὰρ ἀρχέσαι πρὸς ἀρχαῖα χαχὰ καὶ νέα δυνηθησόμεθα; Ἴσως δὲ ὁ προφήτης ἀνομίας ἀρζαίας τὰς ἐν τῇ ἐρήμῳ λέγει, ἐπειδὴ πολλὰς ἐπ᾽ αὐταῖς ὁ Θεὸς ἀπειλὰς καὶ διαφόρους ἔθετο διόπερ αὐτῶν εὐλαθεῖται τὴν ἀνάμνησιν. Οὐδὲν οὕτω πτωχὸν τὸν ἄνθρωπον ὡς αἱ ἁμαρτίαι δείχνυσι " πτωχότερὸς δὲ προστεθείσης ἀσεδείας τῇ ἁμαρτίᾳ γίνεται. Διόπερ αὐτοῖς ταχῦνα: τοὺς οἰχτιρμοὺς τοῦ Θεοῦ ἐπρεσθεύσαντο, μήπως τῇ σφοδροτέρᾳ πτωχείᾳ ἀπογνωσθέντες ἀπόλωντα: " σὴν βοήθειαν. « Βοήθησον ἡμῖν, ὁ Θεὸς ὁ Σωτήρ. » Ταῦτα πρὸς τὸν Χριστὸν πρεσύεύεται" αὐτὸς γὰρ οὐ οὕτως οὖν χάρισαι τὴν μόνον Θεὸς, ἀλλὰ καὶ Σωτὴρ ἄντιχρυς ἐπωνόμασται αὐτὸς καὶ δόξα τοῦ ὀνόματος τοῦ Θεοῦ, δηλαδὴ τοῦ D Πατρός" ὅθεν αὐτὸν καὶ ὁ Παῦλος ἀπαύγασμα τῆς δό- Eng τοῦ Πατρὸς προσηγόρευσε. Καὶ τίνος χάριν; Διὰ τὸ ὄνομα, φησὶ, τοῦ Θεοῦ, δηλαδὴ Χριστοῦ, ὃς διὰ τοῦτο ἱλαστήριον χέχληται" οὗτος ταῖς τῶν Ἰουδαίων ἁμαρτίαις ἱλασμὸν ἐπορίσατο, ἡνίκα σταυρούμένος πρὸς τὸν Πατέρα ἔλεγε" Πάτερ, ἄφες αὐτοῖς" οὐ γὰρ ἴσασι τί ποιοῦσι. Τίνος χάριν γνωστὴν γενέσθαι τὴν ἐχδίχησιν τοῖς ἔθνεσι βούλεται; Ἐπειδὴ χατὰ δαιμόνων ἔμελλε, τῶν τὸ αἷμα (δηλαδὴ τὰς ψυχὰς) τῶν δούλων τοῦ Θεοῦ (φησὶ δὲ τῶν Ἰουδαίων) διὰ τῆς εἰδωλολατρείας,λυμηναμένων γενέσθαι. Τίς ξὲ ἣν ἐχδίχησις; Ἢ τῶν εἰδώλων χαταστροφὴ, ὁ τῶν διαθολιχῶν ναῶν ἐμπρησμός. « ᾿Απόδος τοῖς γείτοσιν ἡμῶν ἑπταπλασίονα. » Οὐδὲ νῦν γείτονας ἀνθρώπους προσηγόρευσεν οὐ γὰρ ἂν αὐτοῖς ἑπταπλασίονα γεγενῆσθαι ἐπηύξατο, εἰδὼς τούτων τὸν χριτὴν οὐχ ἀνεχόμενον. Ἢ πῶς πρὸς αὐτὸν ἔψαλλεν: Ὅτι σὺ ἀποδώσεις ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ; "Apa τοίνυν περὶ δαιμόνων λέγει" οὗτοι γὰρ ἑπταπλασίονα δικαίως ἀπολαμθάνουσιν, ὡς χρείττονος μὲν ἣ xa0' ἡμᾶς ὑπάρχοντας φύσεως, ῥιφέντες δὲ ἐξ οὐρανοῦ, καὶ μηδὲ οὕτως γεγονότες σωφρονέστεροι" ἀλλὰ τὴν γῆν μὲν ταῖς ἐπινοίαις ταράσσοντες, μὴ μόνοι δὲ ἁμαρτάνοντες, ἀλλὰ καὶ ἡμᾶς ἁμαρτάνειν ἐνάγοντες, καὶ πρὸς τούτοις τὸν Θεὸν, ὡς τῆς αὐτοῦ παραπεσούσης εἰχόνος, ὀνειδίζοντες. Πᾶσαν λέγει τὴν ἀνθρωπότητα. ᾿Αντιτάττων γὰρ ἡμᾶς πρὸς τοὺς ἄνωθεν χαταραχθέντας δαίμονας, λαὺν Θεοῦ καὶ πρόθατον νομῆς αὐτοῦ προσαγορεύει τὸν ἄνθρωπον. Καὶ τίνος χάριν νομῆς αὐτοῦ πρόθατα; ᾽᾿Επειδὴ αὐτὸν οἱ πιστοὶ τῇ μεταλήψει τῶν μυστηρίων νεμόμεθα. « Ὁ ποιμαίνων τὸν Ἰσραὴλ, πρόσχες. » 'O ποιμὴν οὗτος τοῦ Ἰσραὴλ οὐχ ἄλλος ἐστὶν τοῦ εἰπόντος" Ἐγώ εἰμι ὁ ποιμὴν ὁ xaAóc, ὁ ποιμαίγων τοὺς ἔχοντας νοῦν βλέποντα τὸν Θεόν. « Ἐξέγειρον τὴν δυναστείαν σου, καὶ ἐλθέ.» Τοῦτον τὸν λόγον προϊὼν ὁ προφήτης διεσάφησε πλεῖον, δηλῶν πῶς καὶ διὰ τί μέλλει παραγίνεσθαι ὁ Χριστός. Ἡμεῖς γὰρ αἰτία ἐσμὲν τῆς παρουσίας αὐτοῦ, ἵνα ἐπιστρέψῃ xax διορθώσῃ ἡμᾶς. Ὁ δὲ τρόπος τῆς παρουσίας δηλός ἐστιν, ἵνα βλέπωμεν αὐτὸν πρόσωπον πρὸς πρόσωπον, οὐχ ἄλλως δηλαξὴ σωθέντες, εἰ μή περ τοῦτο ἡμῖν τὸ πρόσωπον ἐνεφανίζετο. « "E0ov ἡμᾶς εἰς ἀντιλογίαν τοῖς γείτοσιν. » Τῆς αὐτῆς ἔχεται mpeo6clac, ἵνα πόσον αὑτῆς τὸ ἀναγχαῖον ἐνδείξηται " ὁμοῦ δὲ καὶ ἡμᾶς παιδεύων, μὴ ὀλιγωρεῖν ἀποτυχόντας εὐχῆς " ἀλλ᾽ ἐπιμένειν " πάντως γὰρ ὅτι τευξόμεθα. « Ὁ Θεὸς τῶν δυνάμεων, ἐπίστρεψον. » Ἐπειδὴ γὰρ οὔτε ὁ νόμος τὸν Ἰσραὴλ οὔτε προφῇται ἐπέστρεψαν, ἀναγκαίως αὐτὸν ἐπιστρέψαι παραχαλεῖ τὸν Χριστόν. « Καὶ ἐπίσχεψαι τὴν ἄμπελον ταύτην. » Ἐπειδὴ ἀμπέλῳ τὴν τῶν Ἰουδαίων Συναγωγὴν συνέχρινεν, ἀναγκαίως καὶ μερίζει τὸν λόγον, ποτὲ μὲν πρὸς τὴν εἰχόνα, ποτὲ δὲ πρὸς τούτους ἐφ᾽ οἷς τὴν εἰχόνα παρέλαθεν. ᾿Ενεπυρίσθη τοίνυν πυρὶ 3j τῶν Ἰουδαίων ἄμπελος, τουτέστιν ἣ τῶν Ἰουδαίων Συναγωγὴ, ἐχείνῳ OE περὶ οὗ ὁ Χριστὸς ἔλεγε" Πῦρ dmdA0ov βαλεῖν εἰς τὴν γὴν" καὶ cí θέλω, εἰ ἤδη ἀνήφθη; Τούτου δὲ χάριν ἐθλήθη τὸ πῦρ, καὶ ἀνεσχάφη, ἵνα ἀνασχαφείσης αὐτῆς γυμνωθῇ ὁ ἐν αὐτῇ χεχρυμμένος θεμέλιος, περὶ οὗ Ἡσαΐας ἔλεγεν" Ἰδοὺ ἐγὼ ἐμδά.1.1ὼ εἰς τὰ 0cpié σου Σιὼν viaiov, ἔγτιμον" καὶ ὁ πιστεύων ἐπ᾿ αὐτῷ οὗ μὴ in eo καταισχυνθῇ. « Δωώσεις ἡμᾶς, καὶ τὸ ὄνομά σου ἐπιχαλεσόμεθα.» Ζωώσεις, φησὶ, τῷ ὕδατι τῷ ζῶντ: τοῦ βαπτίσμα πος τότε γὰρ αὐτοῦ τὸ ὄνομα ἐπιχαλεσόμεθα, ἀπὸ Χριστοῦ Χριστιανοὶ λεγόμενοι. « Ἰσραὴλ, ἐὰν ἀχυύσῃς μου, οὐχ ἔσται ἐν σοὶ Θεὸ: πρόσφατος. » 16 Τὸ ἐὰν τῆς ἀχοῆς τούτου χάριν προσέταξεν, ἵνα ΠῚ si δείξη προειδὼς μὲν αὐτῶν τὴν mapazonw, οὐ μὴν δὲ τοῦτο ἀναιρεῖν αὐτοῖς τὸ μεταθέσθαι ἐξῆν γὰρ, εἴπερ ἐθούλοντο. Καὶ ij τοῦ Θεοῦ πρόγνωσις οὐ βλάπτε: τὴν μετάνοιαν ἐπειδὴ xo τοῦτο νώσχε:, ὅτι τοῖς ἁμαρτωλοῖς ἔξεστι μετατίθεσθαι, εἰ βούλοιντο. Οὐχ ἣν ὁ Χριστὸς πρόσφατος Θεὸς, οὐδὲ ἀλλότριος " αὐτὸς γὰρ ἣν ὁ ἀναγαγὼν αὐτοὺς Ex γῆς Αἰγύπτου ᾿ αὐτὸς ἣν ἀπ᾿ ἀρχῆς, αὐτὸς καὶ μετὰ ταῦτα" ὡς διὰ τῆς Ἡσαΐου προφητείας ἐδήλωσε" φησὶ γάρ" Ἐγώ εἰμι Θεὸς πρῶτος" καὶ εἰς cà ἐπερχόμενα ἐγώ εἰμι. Καὶ πάλιν: Ἐγὼ ὁ Θεὸς, καὶ οὐκ ἔστιν ἄλλος πιὴν ἐμοῦ δίκαιος, καὶ me Σωτὴρ οὐκ ἔστι παρὲξ ἐμοῦ. Σωτὴρ δὲ χωρὶς πάσης ἀντιλογίας ὁ σαρχωθεὶς, ἵνα σώσῃ zb γένος τὸ ἡμέτερον, λέγετα:. « Καὶ οὐχ ἤχουσεν ὁ λαός μου. » Οὐδὲ γὰρ διδάσχοντος, οὐδὲ εὐαγγελιζομένου ἀχοῦσαι ἐχαρτέρησαν, οὐδὲ θαυματουργοῦντος προσέχειν £6ov-. λήθηδαν" ἐδάρυναν δὲ τὰ ὦτα αὐτῶν, ἵνα μὴ τοῦ Κυρίου ^ τὰς ἐντολὰς ἀχούσωσιν " ἐχάμμυσάν τε ὀφθαλμοὺς, ὡς Ἡσαΐας ἔλεγεν, ἵνα μὴ τὰ σημεῖα θεάσωντα!. Τί τοίνυν ἀντὶ τούτων πεπόνθασι, «à ἑξῆς δηλοῖ. « Καὶ ἐξαπέστειλα αὐτοὺς κατὰ τὰ ἐπιτηδεύματα τῶν χαρδιῶν αὐτῶν. » Ἐπιτηδεύματα τῶν χαρδιῶν τὰς ἑννοίας τὰς ποιχίλας λέγει καὶ τὰς μεθόδους τῶν χογισμῶν, οἷς ὁ τῶν Ἰουδαίων λαὸς ἐπιδουλεύων τῷ Κυρίῳ ἐχέχρηντο, λέγοντες " Τί ποιήσομεν"; ὅτι οὗτος ὁ ἄγ- τ65: ὕρωπος ποιιλὰ σημεῖα ποιεῖ" ἐὰν ἀφῶμεν αὐτὸν [ἀοὶϊ 3 si οὕτως, πάντες πιστεύσουσιν εἰς αὐτόν" καὶ &Acó- εἰ corcat οἱ Ῥωμαῖοι, καὶ ἀροῦσιν ἡμῶν τὸν τόδευμα, καὶ χατὰ ταύτην τὴν βουλὴν, ἐξαπεστάλη- p σαν, καὶ ἐπορεύθησαν. Ρωμαῖοι γὰρ αὐτῶν καὶ τὸν τόπον καὶ τὴν πόλιν χατέλαθον " αὐτοὶ δὲ αἰχμάλωτοι ᾧχοντο, « Καὶ ἐχ πέτρας μέλι ἐχόρτασεν αὐτούς. » Μέλι ἐχ πέτρας τοὺς προφήτας λέγει" ἐπειδήπερ ἀπὸ Χριστοῦ, ὃς χρηματίζει πέτρα, τὴν προφητείαν ἔχουσιν, ἧς αὐτοὺς ἐχόρτασεν ὁ Θεός" οὐχ ἕνα προφήτην οὐδὲ δεύτερον, πολλοὺς δὲ, καὶ ἐπὶ πολλαῖς αὑτοὺς γενεαῖς χαριδάμενος. ΨΑΛΜΟΣ ΠΛ’. Οὐ λέγει, Κρίνατε δικαίῳ, οὐδὲ προφήτῃ, οὐδὲ παραθλάπτεσθαι αὐτοὺς παῤεγγυᾷ λέγων: Μὴ ἅπτεσθε cr χριστῶν μου, καὶ £v τοῖς προφήταις μου μὴ πονηρεύεσθε: ἀλλ᾽ ὀρφανῷ καὶ πτωχῷ, ταπεινῷ καὶ πένητι. Διὰ τί; Ὅτι ἐχείνοις μὲν τὸ ἀδιχεῖσθαι πρέπει " τούτοις δὲ οὐ φορητὸν ἀδιχηθῇvat διὰ τὴν ἐπιχειμένην ἐξ ἡλιχίας 7| πτωχείας ἀσθένειαν" ὅθεν αὐτῶν σφοδρότερον ὁ νομεθέτης ἀντἐχεται. « Ἐξέλεσθε πένητα καὶ πτωχόν. » Ὡς περὶ θηρίων ἀγρίων τῶν πρὸς ἀδιχίαν ἣ πλεονεξίαν χαινόντων διαλέγεται. Οὐχοῦν ὁ μὲν σώζων τὸν πτωχὺν, ποιμένος ἀξίαν καὶ μισθὸν ἀποφέρεται, ἐχείνου δηλαδὴ, ὅστις ἑαυτὸν ὑπὲρ ἡμῶν δεδωχὼς ix τῶν νοητῶν ἡμᾶς θηρίων ἐῤ- D ῥύσατο" ὁ δὲ ἁρπάζων, ἤδη μαινόμενος ἐν τοῖς θηρίοις τέταχται. « Ὑμεῖς δὲ ὡς ἄνθρωποι ἀποθνήσχετε. » Αἰνιττόμενος τὸν διάδολον: ἄρχοντος γὰρ ἔξουσίαν ἐν τοῖς ἀγγέλοις χεχλήρωτο" διό φησι Παῦλος Οὐχ ἔστιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρχα,, ἀλλὰ πρὸς τὰς ἀρχὰς καὶ πρὸς τὰς ἐξουσίας. Ἐπαρθεὶς δὲ καὶ μειζόνων ἐπιθυμήσας κατέπεσεν. « Ανάστα, ὁ Θεὺς, xpivoy τὴν γῆν. » Οὐχ ἄρα χληρονομίαν παροῦσαν, ἀλλὰ μέλλουσαν ὁ Προφήτης αἰνίττεται. ὅθεν τὸν Θεὸν ἀναστῆναι παραχαλεῖ, καὶ χρῖναι τὴν γῆν, δηλαδὴ τὸν ἄνθρωπον ὡς ὅταν ἀναστῇ, πᾶσι χαταχχηρονομεῖ τοῖς ἔθνεσι" πᾶσι γὰρ κλῆρον ἐπιθάλλει τὸν ἁρμόττοντα, τὸν μὲν τοῖς ταπεινοῖς, τὸν δὲ τοῖς σώφροσι, τὸν δὲ τοῖς ἐλεήμοσιν, ἄλλον τοῖς ὑπερηφάνοις, τοῖς πλεονἐχταις ἕτερον. "EOvn γὰρ χατὰ τὸ παρὸν, οὐ τῶν γλωσσῶν τὰς διαφορὰς, ἀλλὰ τῶν βίων ἐχάλεσεν. ἙΑΛΜΟΣ ΠΡ’. « Νὴ σιγήσῃς, μηδὲ χαταπραῦνῃς, ὁ Θεός.» Τουτέστι Μὴ ἐπὶ πολὺ μαχροθυμήσῃς. Σιγὴν γὰρ τοῦ χριτοῦ τὴν πρὸς τοὺς ἁμαρτωλοὺς μαχροθυμίαν ἐχάλεσεν. « Ἐπγενήθησαν εἰς ἀντίληψιν τοῖς υἱοῖς Λώτ. » Τουτέστιν, εἰς τὴν ἐχείνων ἐπιχουρίαν ἀπήντησαν. Φυλάττου τοίνυν τοὺς ἔνδον ἐχθρούς αὐτοὶ γὰρ καὶ τοὺς ἐχτὸς ὁπλίζουσι" καὶ μὴ θάῤῥει συγγενείᾳ " πειδήπερ εἰς ἔχθραν ὡς τὰ. πολλὰ μεταθάλλεται. Κατανόει δὲ καὶ τὴν ἀρὰν ἥνπερ αὐτοῖς ἐπήγαγε διάψαλμα προθεὶς, ἐπειδὴ τὸν λόγον εἰς προσευχὴν μετέστησε, λέγων " « Ὁ Θεός μου, θοῦ αὐτοὺς ὡς τροχόν. » Ὥστε μηδαμοῦ στῆναι, πανταχοῦ δὲ ἀφανῆ αὐτῶν γενέσθαι τὴν ὑπόστασιν εὔχεται, σχεδασθεῖσαν τῇ ῥύμῃ τοῦ ῥιπίζοντος. « Οὕτως καταδιώξεις αὐτοὺς ἐν τῇ χαταιγίδι σου.» Καταιγίδα καλεῖ τὴν ἀθρόαν τοῦ Θεοῦ καὶ σφοροτάτην ἐπὶ τοὺς ἁμαρτάνοντας χίνησιν, Tj τε αὐτοὺς ιωχθῆναι καὶ καταῤῥαχθῆνα: βούλεται. ΨΆΛΜΟΣ ΠΙ". « Màzáptot οἱ χατοιχοῦντες ἐν τῷ οἴχῳ σοὺ, » Καὶ μαλὰ. Κἂν γὰρ ἢ πεπτωχὼς, ἵστάτάι" χἂν ἁμαρτωλὸς ὑπάρχῃ, καθαίρετά!" χἂν ἀπογνωσηῇ,θάνατον ὅμὼς οὐκ ὄψετα:. « Κύριε; ὁ Θεὸς τῷν δυνάμεων, εἰσάχουσον. » "δὲ, φησὶν; ὅτι τῆς σῆς ἐπιτχέψεως χρήζομεν' ἴδε ὅτι τὸ τραῦμα φαρμάχοις ἀνθρωπίνοις οὐ παύετὰν" ἴδε ὅτι τὸ συντετριμμένον ἀγγεῖόν οὐχ ἀλλότριον Σαὶ οὕτως ἐπίδιλεῖον εἰς τὸ πρόσὠπον τοῦ Χριστοῦ σου" τουτέστιν, ἐν τῷ προσώπῳ τοῦ Χριστοῦ" Πατὴρ ἐπισκέψηται, καὶ εὐδοχίᾳ τοῦ Πατρὸς τελεσθῇ τὸ χαθ᾽ ἡμᾶς μυστήριον. « "Ozxt ἔλεος καὶ ἀλήθειάν ἀγαπᾷ Κύριος. » Τουτέστιν, o) τὰς δι᾽ αἱμάτων θυσίας, ἀλλὰ τὸ ποιεῖν ἔλεον, καὶ ἀγαπᾷν τὴν ἀλήθειαν, τουτέστι Χριστὸν τὸν Θεόν. « Οὐ στερήσει τὰ ἀγαθά. ἡ Οἱ γὰρ χαχίας βεδιωχότες χωρὶς καὶ ἐν διχαιοσύνῃ, ὅπεῤ ἐστὶν ἀχαχίᾳ πολιτευσάμενοι, οὐκ ἀποστέροῦνται τῶν ἀγαθῶν, ἀναλόγως δὲ τοὺς στεφάνους ὑπο: δέξονται: Ἐπειδὴ ἐκάώστος τὸν ἴδιον μισθὸν ἀήψεται κατὰ τὸν ἴδιον κόπον. ΨΑΛΜΌΣ ΠΕ“. « Εὔφρανον τὴν ψυχὴν τοῦ δούλου σοῦ. ἡ Οὐ τῷ πτωχὸς εἶναι τῷ πνεύματι θαῤῥῶν, πένης καὶ ὅσιος, προσάγὼ τὴν αἰἴτῆσιν, ἐλεηθῆναι δὲ μόνον ζητῶν. Διὸ, χατὰ Σύμμαχον; Πρὸς σὲ, φησὶ, βοῶ xd0' ἑχάστην ἡμέραν. Τὸν πάντα βίον C σημαίνει, καὶ ὡς ἐπ᾽ οὐδενὶ τῶν ἀνθρωπίνων θαῤῥῶν, τὴν χατὰ Θεῶν εὐφροσύνην αἵτεῖ τῇ ψυχῇ. Τὸ σῶμα γὰρ καὶ τὴν σάρχα τοῖς σωματιχοῖς καίρειν εἰώθασι. Τὸν μὴ μαχρυνθέντα δὲ τούτων, ἐχείνης οὐχ ἔστι τυχεῖν. "UUzy ἐπήγαγεν" Ὅτι πρὸς σὲ, Κύριε, τὴ» ψυχήν μου. ΨΑΛΜῸΣ ΠΖ'. « Ἐμάχρυνας ἀπ᾽ ἐμοῦ φίλον. » Λέγει τὸν Ἰούδαν καὶ τοὺς ᾿Ιουδαίους ἀπὸ ταλά:πωρίας, ἤτοι ἧς αὐτὸς ἀνεδέξατο, ἤγουν ἧς αὐτοὶ ταλαιπωροῦσιν ἡμαρτηχότες. ᾿Ανέλαδε δὲ ταλαιπωρίαν Ἰησοῦς, τὸ πρόσωπον φέρων τοῦ λέγοντος: ἀνθρώπου: Ταλαίπωρος ἐγὼ ἄγθρωπος, τίς με ῥύσεται ἐκ τοῦ σώματος τούτου; Γνωστοὶ δὲ ἦσαν οἱ ἐκ περιτομῆς, ὡς ἔφην, αὐτοῦ. Ἰούδας δὲ φίλος εἷς ὧν τῶν ἀχουσάντων παρ᾽ αὐτοῦ: Ὑμῖν" δὲ ἀέγω τοῖς φίλοις μου. Καί: "“Ὑμᾶς δὲ εἴρηκα ὅτι πάντα τοῦ Πατρὸς ἐγγώρισα ὑμῖν. ΨΑΛΜῸΣ ΠΗ’. € "Ouoca Δαθὶδ τῷ δούλῳ μου. » Καὶ ποῦ ὥμοσεν, ἣ ἐν τῷ εἰπεῖν πρὸς αὑτόν" ἔσται, ὅτάν' πιϊηρωθῶσιν αἱ ἡμέραι σου, καὶ κοιμηθήσῃ μετὰ τῶν' πατέρων σου, ἀναστήσεται ἐκ τοῦ σπέρματός σου ἄλλος ὃς ἔσται ἐκ τῆς κοιλίας σου, καὶ ἑτοιμάσω εἰς τὸν αἰῶνα τὴν ματί μου, καὶ ἀνορθώσω τὴν Bacielar αὐτοῦ τὸν αἰῶνα. ᾿Εγὼ ἔσομαι αὐτῷ εἰς Πατέρα, καὶ αὐτὸς ἔσται μοι εὶς υἱόν, « Σὺ δεσπόζεις τοῦ χράτους τῆς θαλάσσης. » 'H ἀλήθειά σου, φησὶ, παρὰ τοῖς χυχλοῦσί σε" ἡμεῖς δὲ μαχράν σου τυγχάνοντες, τὴν σὴν μεγαλουργίαν ἀπὸ τῆς χατὰ γῆν τε καὶ θάλατταν προνοίας ὁρῶντες, ὁμολογοῦμεν, ὅτι δυνατὸς εἶ, καὶ ἡ ἀλήθειά σου χύχλῳ σου. Καταπραύνεις γὰρ τοσαύτην οὖσαν τὴν θάλατταν, περιθεὶς αὐτῇ πύλας καὶ ὅρια, καὶ ὡς Δεσπότῃ δουλεύουσα χυρτουμένη πτήσσει, καὶ εἰς ἑαυτὴν χαταράσσεται, πρὸς τὸ μὴ πᾶσαν ἐπιχλῦσα: τὴν γῆν. « Μαχάριος ὁ λαὸς ὁ γινώσχων ἀλαλαγμόν. » Τοὺς ἁγίους αὐτοῦ ἀποστόλους μαχαρίζει, ὅτ. δὴ τῷ ὀνόματι αὐτοῦ καὶ τῇ δυνάμει αὐτοῦ ἐποίουν ὅσα ἐποίουν παράδοξα. ε Τότε ἐλάλησας ἐν ὁράσει τοῖς υἱοῖς σου. » “Ὅτε Θεὸς ὧν ὁ Λόγος ἐγεννήθη χατὰ σάρχα ix γυναιχὸς, καὶ προῆλθεν ἄνθρωπος, μένων ὡς Tv εός" τότε τὴν χρίσιν διὰ σὲ λαθὼν, ὠνομάσθη Χριστός. Θεὸς γὰρ ὧν ὁ Λόγος, καὶ βασιλεὺς πρὸ αἰώνων ὑπάρχων, ἰδιοποιήσατο τὰ ἡμέτερα, ἵνα καὶ ἡμεῖς τὰ αὐτοῦ πλουτήσωμεν. « Αὐτὸς ἐπικαλέσεταί με, Πατήρ μου el σύ. » Πάλιν ἐνταῦθα οἰχονομιχῶς ὁ σεσαρχωμένος Θεὸν ξαυτοῦ τὸν Πατέρα χαλεῖ, λέγων’ Πορεύομαι πρὸς τὸν Πατέρα μου καὶ Πατέρα ὑμῶν, καὶ Θεόν μου καὶ Θεὸν ὑμῶν. Ὃ γὰρ προφήτης φησὶ περὶ αὐτοῦ, παιδίον γεννώμενον προφητεύων, Θεὸν ἰσχυρὸν ἔλεγεν αὐτὸν, Πατέρα τοῦ μέλλοντος αἰῶνος. « Οὐδὲ μὴ ἀδικήσω ἐν τῇ ἀληθείᾳ μον. » “Απαξ γχγαλεῖ τὸ βέθαιον τῆς ἀποφάσεως, ὡς οὐ δεχομένης παρατροπὴν. Τὸ δέ Ὥμοσα ἐν τῷ ἁγίῳ μου, ἀντὶ τοῦ, "Duooa χατὰ τῆς ἁγιωσύνης μου. Ἐπειδὴ γὰρ οὐχ εἶχε κατὰ μείζονος ὁμόσαι, χατὰ τῆς ἁγιωσύνης ὥμοσε τῆς αὐτοῦ. « Ἐδεδήλωσας εἰς τὴν γῆν τὸ ἁγίασμα αὑτοῦ. » Πάσης αὑτὸν ἀσφαλείας ἐγύμνωσας" ἐφ᾽ οἷς γὰρ ἐθάῤῥει τῶν πόλεων περιθόλοις, παυσάμενος τοῦ θαῤῥεῖν, ἐπὶ δειλίαν ἐχπέπτωχεν. € Ἕως πότε, Κύριε, ἀποστρέφῃ εἰς τέλος; » Μνήσθητι, φασὶν οἱ ταῦτα λέγοντες, ὅτι τρεπτοὶ τὴν φύσιν ὑπάρχομεν, ὄντες αὐτεξούσιοι, μήπως εἰς ἀσέθειαν ἐξοχείλωμεν, Λέγοις δ᾽ ἂν ὑπόστασιν, καὶ τὴν χαθ᾽ ἣν ὑποστῆνα! τις δύναταί τι τῶν ἐπιπόνων.
PsALMOS OG'. « Prochatelathonto phylachas hoi ophthalmoi mon.» "Aristos eis theōrian ho tēs nychtos chairys, ouch aphelchousēs pros hetera oute tēs achoēs, oute tēs opseōs, hōn hechatera ton noun eis autēn perispą, tēs theōrias aphelchousa " en tautę̄ toinyn ēdoleschēse, A teri tas theōrētichas kinēseis ascholoumenos. Touto gar adoleschian epi tou parontos eirēsthai prolathontes edeixamen. "Eschalle de nyn autou to pneupa toutestin, edyscherainen, houpō chatalathein peri toutōn dynamenon. Ho parōn bios, di᾽ agnoian nyx, en hǭ, phēsin, ouch hypnǭ paredōcha xav' allous tinas emauton (Ol gar katheudontes, gyktos xaueudousi" kai hoi methyskomenoi, vvxcoc methyousin)" nēphōn de meta tou nomou peri tōn prachteōn dielegomēn. Proschaira gar einai ta paronta mathōn, kai telos hexein, chateladon ta periestēchota deina. Geōrgichōs de to emon eschaleuon pneuma, hina speiras en autǭ therisō zōēn aiōnion. Ho speirōn gar eis to pgeuma, ek tou pneumatos therisei zōēn aiōgiog. ᾿Anōterō men oun pneuma elege tēn Psychēn " entautha de to pneuma tou anthrōpou to en autǭ, meth᾽ hou hē psychē schallei te kai adoleschei" ou gar dēpou to sōma meta tēs psychēs. 'H oun chyriōs anthrōpou psychē adolescheï meta tou nou, kai schallei to pneuma synezeugmenon tǭ nǭ. Proseuxomai gar tǭ pgeumati, proseuxomai kai tǭ goï. € Hautē hē alloiōsis tēs dexias tou HyPhistou.» Hē dexia de tou Patros ho Monogenēs antichrys, hōsper eis to chreitton hēmas ēlloiōsen. € Emnēsthēn tōn ergōn Kyriou. » Thaumasia. tou Theou men polla peri tēn chtisin xa hetera“ exaireton de, hoti, choun lathōn, zōon etheto logichon, kai oicheian eichona chatestēse. Tauta peri hēmas ap' archēs tou Theou thaumasia, aper hēmōn charin eirgasato" phainetai gar paradeison phyteusas, eita palin apochleisas, chatachlysmon epagagōn, di᾽ hou kai timōreitai, kai sōzei, to hēmeteron phyrama syncheas tōn pyrgopoiountōn tas glōssas. ᾿Alla kai di᾽ hēmas phainetai, epi tǭ physichǭ nomǭ, godon pes n heurōn, epi toutǭ tēn prophēteian. Epitēdeumata gar tauta tou Theou, sōsa: mēchanōmenou to genos to hēmeteron" en of? ho prophētēs adoleschei, en toutois zētōn epi poly kai logizomenos, ti sōzei tōn eirēmenōn ton anthrōpon. Heteron 6E para tauta heurōn, eutheōs touto epēgagen" « Tis megas hōs ho Theos hēmōn? » Ou synchrinōn legei (synchrisin gar ho apeiromegethēs ouch epidechetai), hymnōn ui kai thaumazōn " epeidē megas men ontōs kai tēn ischyn, megas de kai tēn.synchatathasin, megas dia dynasteian, megas dia tēn philanthrōpian, hōs deichnysi ta epagomena. « Hōdēgēsas hōs prodata ton laon. » Ou matēn entautha tę̄ eichoni: tōn prodatōn echrēsato" all᾽ epeidē rhardǭ tauta hypo tōn poimenōn euthynetai, hōsper kai hēmeis tǭ staurǭ para Christou poimainometha. Hothen kai tou Mōseōs, eti de kai tou ᾿Aarōn emnēmoneusen, hoitines typon tou staurou rhathdon echomizon, tōn en Aigyptǭ kai chata d. hoi ha echeinoi tę̄ rhathdǭ tōn echthrōn eis tēn tou Israēl euergesian, houtō kai ho Christos tǭ staurǭ chata tōn daimonōn epistrophēs henecha tēs hēmeteras chechrētai. « Kai anestēse martyrion en Iachōd. » Martyrion ekaleito hē schēnē tou martyriou, en f apecheito hē kithōtos tēs diathēchēs, kai ho en chidōtǭ nomos, ta te Cheroudim, kai to hilastērion, xo hē lychnia, € Hopōs an gnǭ genea hetera. » Theōreis hoti peri tōn ethnōn legei" oupō gar tauta techthenta hypērchen eis eusedeian emelle gar dia baptismatos tichtesthai " hothen huioi techthēsomegoi dikaiōs elegonto. Touto gnōsis alēthōs Theou, to metadounai kai allois tēs gnōseōs, kai huious tę̄ mathēteią tōn entolōn ergasasthai: hoper saphōs pepoiēchasin hoi eis Christon pisteusantes. Oudeni gar tēs theognōsias ethaschēna),, oude hōs hoi prolathontes episteusan, apochleisai tois allois tēn eisouon boulomenoi " alla parengyōsin epi ton Theon tēn elpida echein. « Hina thōntai epi ton Theon tēn elpida. » Tauta pasi tois oicheiois kai tois allotriois epi echchlēsias chēryttetai, en f| Paulos pasi boą " Techgia mou, ous palin ōdinō achris hou morphōthę̄ Christos en hymin. « Kai ouch epistōthē meta tou Theou to pneuma autēs. » Glōttę̄ gar pantōs monę̄ tēn pistin epēngeilanto, ouchi de holę̄ xapula kai chatharǭ tǭ pneu- « Dierrhēxe petran Ey erēmǭ. » Tacha pou tines dochousin hoti dis auto to sēmeion ho prophētēs exetheto" echei de ouch houtōs, alla deuteron autois hydōr ek petras ho Mōsēs exēgagen " hopax men en tę̄ erēmǭ Xopn6, to deuteron de en Kadēs, entha Mariam etaphē teleutēsasa. Eis plēsmonēn de hechateron, hōste to en athyssǭ legesthai pollę̄, epeidē ouch en potamǭ, all᾽ en pollois dia to plēthos hēn hichanon to hydōr parathallesthai. Touto gar hēn systasis, hoti pros alētheian, ouchi dia phantasian autois egegonei ta thaumata. Deinēn de chatēgorian tou laou tōn Ioudaiōn exetheto" hoti, tēlichauta dechomenoi thaumata, deon tōn arkaiōn hamartēmatōn apechesthai, hetera homoiōs ep᾽ ekeinois prosethēchan, ouch haplōs hamartanontes, all᾽ autǭ, toutestin, eis auton plēmmelountes, ton ta sēmeia echonta. « Kai orgē anethē epi ton Israēl. » 'Dpyta0n gar xax autōn ho Despotēs, epeidē heōra hautous oudepote pistēn echontas peri auton tēn gnōmēn, all᾽ aei men tois dotheisin acharistountas, peri de mē dothentōn amphithallontas. Dio phēsin " Oude ēlpisan epi to Sōtērion' autou, ton Christon legōn " honper Sōtērion autou pol)oi men tōn prophētōn, saphōs de kai Symeōn, ladōn en tais anchalais, ōnomase. « Kai eneteilato nephelais hyperanōthen. » Nephelas hyperanōthen tas en hypsēlǭ legei" dioper autas kai thyras ouranou, hōs prothedlēmenas tou ouranou prosēgoreusen. Eisi gar tines tōn nephelōn perigeioi, hōste kai tōn orōn autas chatōteras heurischesthai. « Kai eorexen ep autous hōsei choun sarchas. » Ouchoun kai touto poly plēthos noēson laou toscocoU men ton arithmon, houtō de gastrimargou xoresthentos" ou pros hēmeran mian, alla pros triachonta, hōs dynētę̄ mathein tēn bithlon tōn Lrithmōn meterchomenos. « Eti tēs brōseōs ousēs en tǭ stomati autōn. » Kai sympodisas ou tous echlechtous en aretais logadas, alla tous en chachią" eisi gar tines en ponērią exairetoi. « Kai ēgapēsan auton en tǭ stomati autōn. » Toutois homoia kai Hēsaïas tous Ioudaious ememkardia autōn porrhō apechei ap᾿ emou. Pōs de touto elenchetai? Pollous gar xoY nyn monē tę̄ glōssę̄ theosedeis heurischomen, hotan, hōs phēsin ho prophētēs, en tę̄ diathēchę̄ autou mē pistōthōsin. « Ouch emnēsthēsan tēs cheiros autou. » Cheira palin Theou, dēladē tou Patros, ton Christon eichotōs chalei epeidē, Di’ hautou panta egepseto, kai chōris hautou egeneto oude Ev hōste kai heteron prophētēn legein. Hē gar cheir Kyriou epoiēse tauta panta. Toutou toinyn ouch emnēsthēsan hostis autous elytrōsato ech cheiros thlithontos, legei de tou Pharaō, chata tēn hēmeran tēs exodou. « ᾿Apostolēn di᾽ angelōn ponērōn. » Ou tēn physin ponērōn, ton de schopon " oude gar poioutois angelois ho Theos eis diachonian chechrētai" alla ponērous prosēgoreusen, epeidē ponous kai chachōseis cheleuthentes epepheron" hōs kai ponēran tēn hēmeran tēs chriseōs, hōs ananchōn kai ponōn tois hamarpōlois gemousan, autos houtos ho Rhalmǭdos onomazei" phēsi gar houtōs Maxdpioc hosygiōn epi ptōchon kai penēta? en hēmerą ponērą rhysetai auton ho Kyrios. Pollę̄ kai peri tous paidenomenous ho Theos philanthrōpią chechrētai, apo tōn elattonōn archomenos, hōste sōphronisthentas cherdanai ta meizona. Dia touto ta chtēnē protera tōn Aigyptiōn synechleisen eis thaa prōto- : e naton" anaisthētous de heurōn, epetaxe t tocha, hōtte ouch an tēn tōn prōtotochōn epēgage plēgēn, ei tǭ thanatǭ tōn chtēnōn sōphronisthentes anenēpsan. « Kai hōdēgēsen autous ep᾽ el [d ^ t ō : ^ ᾿Elpidi, poią? Tēs pros tous pateras genomenēs cxov gnōsę̄, hoti paroikon estai co sperma eg gę̄ ouk idią" kai douiïōsousin autous, kai tapeigōsousi, kai kakōsousin autous hetē tetrikosia" to de ethgos hǭ ean douïeusōsi chrigō egō, kai exeeusontai hōde meta aposcheuēs poii- Anc. Tautę̄ toinyn tę̄ elpidi hodēgoumenoi, ouch edei:liasan.. tēn ᾿Erythran pezeuontes thalassan, hētis autōn tous echthrous epechalypse, kai taphos to hydōr epidramon tois Aigyptiois egeneto. « Tous neanischous autōn chatephage pyr.» Neanischous legei tous en tǭ nomǭ dynatous, hoion tous grammateis kai tous Pharisaious, hoitines etharrhoun tę̄ ischyï tou grammatos" toutous chategaye pyr, ho pros hēmas zēlos, horōntas hoti chōris zygou nomichou 'dichaioumetha. Dio kai pros autous ho Hēsaïas elege" ZijAoc «chēpsetai 1aon apaideuton kai gyn pyr tous hypegagntious edetai. « Hōs dynatos chechraipalēchōs ex oinou. » Kraipalē de poia? Ē ex oinou tois dynatois symchōteroi ginontai. Houtō kai ton Theon sphodroteron meta tēn machrothymian esesthai: chata tōn autēs ouk haisthanomenōn elpizomen " ti gar dē kai nyn epoiēsen? « Kai exelexato tēn phylēn Iouda. » Kai mēn ou tēs phylēs tou Iouda, alla tēs tou Beniamin hautē te fj Siōn kai Hierousalēm, arkaia etynchanen. ᾿Alla Ioudan legei ton exomologoumenon (touto gar ho Ioudas hermēneuetai) toutou phylē hē Echchlēsia " dia gar metanoias kai exomologēseōs sōzeta: par᾽ autę̄ to oros to Siōn, hoper dē ēgapēse. Pas gar ei tis schopeuei Theon, houtos Siōn onomazetai" epeidē skopeutērion" Siōn hermēneuetai. Pantōs ereis " El tōn chata tēn Echchlēsian mystēriōn ememnēto, tinos charin eis meson ēgage ton Dathid archaioteron toutōn poly tynchanonta? ᾿Epeidē Patēr kai eikōn hēn tou Christou. Hothen Ex tōn poimniōn tōn prothatōn aneilēptai, ouch Ex tou poimniou. Pollai gar tǭ Christǭ poimnai, hai men anthrōpōn, hai de angelōn, hai 0E logichōn allōn kai aoratōn dynameōn, haitines kai locheuontai, toutestin, enchymonousi poimnēn gar acharpon ouch echei, alla pasas dia ton autou chyophorousas qo6oy kai tichtousas sōtērian. Dioper kai Hēsaïas elegen’ ᾿Apo tou phodou sou, Kyrie, en gastri enadomen, kai ōdigēsamen, kai etekomen' pgeuma sōtērias sou, epoiēsamen epi tēs gēs. « Poimainein Iachōd ton doulon autou. » Ton ex ethnōn dēladē laon. Iachōthd gar houtos, epeidē pternisas tous Ioudaious, elathen autōn ta prōtotochia " eti de kai ᾿Israēl᾽᾽ horą gar ton Theon kata ton chairon tōn mystēriōn prosōpon hōsper eis prosōpon. Hoti de poimainei ho Theos, achoue tou Dariod touto legontos Kyrios poimainei me, kai ouden me hysterēsei. "Achous x3l tou Christou " Egō eimi ho poimēn ho Ethento Hierousalēm eis opiyrophylachion. » Tinos charin eis opōrophylachion? ᾿Epeidē to pneuma tou nomou kai tōn prophētōn lathontes, monēn chatelipon autois phylattein tēn hopōran tou grammatos. Iouto hoe hēn ouch ex anthrōpōn, all᾽ Ex tou Theou boulomenou para tois echthrois tas apodeixeis tēs pisteōs tēs hēmeteras sōzesthai. Hopōra de to gramma, hōs mē gnēsian trophēn, alla proschairon echon, eikotōs prosēgoreutai. « Exechean to haima autōn. » Aima autōn ta psychicha plēmmelēmata, hōn eis haima hē echdichēsis ginetai " tauta hōs hydōr exechythē, hōptte mēcheti analēphthēnai, hōsper oude to hydōr meta tēn echchysin dynatai. Kykiïiǭ hiIerousaïēm" poutestin, ep᾽ autēn, kai tous ex autēs. To gar haima autōn ep᾽ autous, kai epi ta techna autōn, hōs autoi ton Christon sychophantountes elegon. ouk ēn ho thaptōn. Dia ti? Epeidē autoi men, hōs nechroi, thaptein allēlous ouch ischyon hē Echchlēsia de thaptein autous ouch epistatai, toutestin, o) syschiazxin autōn ta hamartēmata. Ti de to chōlyon? Hē tou Christou apophasis hē legousa " "Agec tous gechrous thaptein tous heautōn gechrous. Dia ti? Epeidē hamartōlous syschiazein peirōmenoi, gymnoteras heautōn tas praxeis, kai pasin eponeidistous ergazontai. « Mē mnēsthę̄s hēmōn anomiōn arkaiōn. » Pothen gar archesai pros archaia chacha kai nea dynēthēsometha? Isōs de ho prophētēs anomias arzaias tas en tę̄ erēmǭ legei, epeidē pollas ep᾽ autais ho Theos apeilas kai diaphorous etheto dioper autōn eulatheitai tēn anamnēsin. Ouden houtō ptōchon ton anthrōpon hōs hai hamartiai deichnysi " ptōchoteros de prostetheisēs asedeias tę̄ hamartią ginetai. Dioper autois tachyna: tous oichtirmous tou Theou eprestheusanto, mēpōs tę̄ sphodroterą ptōcheią apognōsthentes apolōnta: " sēn boētheian. « Boēthēson hēmin, ho Theos ho Sōtēr. » Tauta pros ton Christon presyeuetai" autos gar ou houtōs oun charisai tēn monon Theos, alla kai Sōtēr antichrys epōnomastai autos kai doxa tou onomatos tou Theou, dēladē tou D Patros" hothen auton kai ho Paulos apaugasma tēs do- Eng tou Patros prosēgoreuse. Kai tinos charin? Dia to onoma, phēsi, tou Theou, dēladē Christou, hos dia touto hilastērion chechlētai" houtos tais tōn Ioudaiōn hamartiais hilasmon eporisato, hēnika stauroumenos pros ton Patera elege" Pater, aphes autois" ou gar isasi ti poiousi. Tinos charin gnōstēn genesthai tēn echdichēsin tois ethnesi bouletai? Epeidē chata daimonōn emelle, tōn to haima (dēladē tas psychas) tōn doulōn tou Theou (phēsi de tōn Ioudaiōn) dia tēs eidōlolatreias,lymēnamenōn genesthai. Tis xe hēn echdichēsis? Ē tōn eidōlōn chatastrophē, ho tōn diatholichōn naōn emprēsmos. « ᾿Apodos tois geitosin hēmōn heptaplasiona. » Oude nyn geitonas anthrōpous prosēgoreusen ou gar an autois heptaplasiona gegenēsthai epēuxato, eidōs toutōn ton chritēn ouch anechomenon. Ē pōs pros auton epsallen: Hoti sy apodōseis hekastǭ kata ta erga autou? "Apa toinyn peri daimonōn legei" houtoi gar heptaplasiona dikaiōs apolamthanousin, hōs chreittonos men hē xa0' hēmas hyparchontas physeōs, rhiphentes de ex ouranou, kai mēde houtōs gegonotes sōphronesteroi" alla tēn gēn men tais epinoiais tarassontes, mē monoi de hamartanontes, alla kai hēmas hamartanein enagontes, kai pros toutois ton Theon, hōs tēs autou parapesousēs eichonos, oneidizontes. Pasan legei tēn anthrōpotēta. ᾿Antitattōn gar hēmas pros tous anōthen chatarachthentas daimonas, laun Theou kai prothaton nomēs autou prosagoreuei ton anthrōpon. Kai tinos charin nomēs autou prothata? ᾽᾿Epeidē auton hoi pistoi tę̄ metalēpsei tōn mystēriōn nemometha. « Ho poimainōn ton Israēl, prosches. » 'O poimēn houtos tou Israēl ouch allos estin tou eipontos" Egō eimi ho poimēn ho xaAoc, ho poimaigōn tous echontas noun bleponta ton Theon. « Exegeiron tēn dynasteian sou, kai elthe.» Touton ton logon proïōn ho prophētēs diesaphēse pleion, dēlōn pōs kai dia ti mellei paraginesthai ho Christos. Hēmeis gar aitia esmen tēs parousias autou, hina epistrepsę̄ xax diorthōsę̄ hēmas. Ho de tropos tēs parousias dēlos estin, hina blepōmen auton prosōpon pros prosōpon, ouch allōs dēlaxē sōthentes, ei mē per touto hēmin to prosōpon enephanizeto. « "E0ov hēmas eis antilogian tois geitosin. » Tēs autēs echetai mpeo6clac, hina poson hautēs to ananchaion endeixētai " homou de kai hēmas paideuōn, mē oligōrein apotychontas euchēs " all᾽ epimenein " pantōs gar hoti teuxometha. « Ho Theos tōn dynameōn, epistrepson. » Epeidē gar oute ho nomos ton Israēl oute prophę̄tai epestrepsan, anankaiōs auton epistrepsai parachalei ton Christon. « Kai epischepsai tēn ampelon tautēn. » Epeidē ampelǭ tēn tōn Ioudaiōn Synagōgēn synechrinen, anankaiōs kai merizei ton logon, pote men pros tēn eichona, pote de pros toutous eph᾽ hois tēn eichona parelathen. ᾿Enepyristhē toinyn pyri 3j tōn Ioudaiōn ampelos, toutestin hē tōn Ioudaiōn Synagōgē, echeinǭ OE peri hou ho Christos elege" Pyr dmdA0ov balein eis tēn gēn" kai ci thelō, ei ēdē anēphthē? Toutou de charin ethlēthē to pyr, kai aneschaphē, hina anaschapheisēs autēs gymnōthę̄ ho en autę̄ chechrymmenos themelios, peri hou Hēsaïas elegen" Idou egō emda.1.1ō eis ta 0cpie sou Siōn viaiov, egtimon" kai ho pisteuōn ep᾿ autǭ hou mē in eo kataischynthę̄. « Dōōseis hēmas, kai to onoma sou epichalesometha.» Zōōseis, phēsi, tǭ hydati tǭ zōnt: tou baptisma pos tote gar autou to onoma epichalesometha, apo Christou Christianoi legomenoi. « Israēl, ean achyysę̄s mou, ouch estai en soi Theo: prosphatos. » 16 To ean tēs achoēs toutou charin prosetaxen, hina PI si deixē proeidōs men autōn tēn mapazonw, ou mēn de touto anairein autois to metathesthai exēn gar, eiper ethoulonto. Kai ij tou Theou prognōsis ou blapte: tēn metanoian epeidē xo touto nōsche:, hoti tois hamartōlois exesti metatithesthai, ei boulointo. Ouch hēn ho Christos prosphatos Theos, oude allotrios " autos gar hēn ho anagagōn autous Ex gēs Aigyptou ᾿ autos hēn ap᾿ archēs, autos kai meta tauta" hōs dia tēs Hēsaïou prophēteias edēlōse" phēsi gar" Egō eimi Theos prōtos" kai eis ca eperchomena egō eimi. Kai palin: Egō ho Theos, kai ouk estin allos piēn emou dikaios, kai me Sōtēr ouk esti parex emou. Sōtēr de chōris pasēs antilogias ho sarchōtheis, hina sōsę̄ zb genos to hēmeteron, legeta:. « Kai ouch ēchousen ho laos mou. » Oude gar didaschontos, oude euangelizomenou achousai echarterēsan, oude thaumatourgountos prosechein £6ov-. lēthēdan" edarynan de ta ōta autōn, hina mē tou Kyriou ^ tas entolas achousōsin " echammysan te ophthalmous, hōs Hēsaïas elegen, hina mē ta sēmeia theasōnta!. Ti toinyn anti toutōn peponthasi, «a hexēs dēloi. « Kai exapesteila autous kata ta epitēdeumata tōn chardiōn autōn. » Epitēdeumata tōn chardiōn tas hennoias tas poichilas legei kai tas methodous tōn chogismōn, hois ho tōn Ioudaiōn laos epidouleuōn tǭ Kyriǭ echechrēnto, legontes " Ti poiēsomen"? hoti houtos ho ag- t65: hyrōpos poiila sēmeia poiei" ean aphōmen auton [aoiï 3 si houtōs, pantes pisteusousin eis auton" kai &Aco- ei corcat hoi Rhōmaioi, kai arousin hēmōn ton todeuma, kai chata tautēn tēn boulēn, exapestalē- p san, kai eporeuthēsan. Rōmaioi gar autōn kai ton topon kai tēn polin chatelathon " autoi de aichmalōtoi hǭchonto, « Kai ech petras meli echortasen autous. » Meli ech petras tous prophētas legei" epeidēper apo Christou, hos chrēmatizei petra, tēn prophēteian echousin, hēs autous echortasen ho Theos" ouch hena prophētēn oude deuteron, pollous de, kai epi pollais hautous geneais charidamenos. PsALMOS PL’. Ou legei, Krinate dikaiǭ, oude prophētę̄, oude parathlaptesthai autous parengyą legōn: Mē haptesthe cr christōn mou, kai £v tois prophētais mou mē ponēreuesthe: all᾽ orphanǭ kai ptōchǭ, tapeinǭ kai penēti. Dia ti? Hoti echeinois men to adicheisthai prepei " toutois de ou phorēton adichēthę̄vat dia tēn epicheimenēn ex hēlichias 7| ptōcheias astheneian" hothen autōn sphodroteron ho nomethetēs antechetai. « Exelesthe penēta kai ptōchon. » Hōs peri thēriōn agriōn tōn pros adichian hē pleonexian chainontōn dialegetai. Ouchoun ho men sōzōn ton ptōchyn, poimenos axian kai misthon apopheretai, echeinou dēladē, hostis heauton hyper hēmōn dedōchōs ix tōn noētōn hēmas thēriōn er- D rhysato" ho de harpazōn, ēdē mainomenos en tois thēriois tetachtai. « Hymeis de hōs anthrōpoi apothnēschete. » Ainittomenos ton diadolon: archontos gar exousian en tois angelois chechlērōto" dio phēsi Paulos Ouch estin hēmin hē palē pros haima kai sarcha,, alla pros tas archas kai pros tas exousias. Epartheis de kai meizonōn epithymēsas katepesen. « Anasta, ho Theus, xpivoy tēn gēn. » Ouch ara chlēronomian parousan, alla mellousan ho Prophētēs ainittetai. hothen ton Theon anastēnai parachalei, kai chrinai tēn gēn, dēladē ton anthrōpon hōs hotan anastę̄, pasi chatachchēronomei tois ethnesi" pasi gar klēron epithallei ton harmottonta, ton men tois tapeinois, ton de tois sōphrosi, ton de tois eleēmosin, allon tois hyperēphanois, tois pleonechtais heteron. "EOvn gar chata to paron, ou tōn glōssōn tas diaphoras, alla tōn biōn echalesen. HeALMOS PR’. « Nē sigēsę̄s, mēde chatapraunę̄s, ho Theos.» Toutesti Mē epi poly machrothymēsę̄s. Sigēn gar tou chritou tēn pros tous hamartōlous machrothymian echalesen. « Epgenēthēsan eis antilēpsin tois huiois Lōt. » Toutestin, eis tēn echeinōn epichourian apēntēsan. Phylattou toinyn tous endon echthrous autoi gar kai tous echtos hoplizousi" kai mē tharrhei syngeneią " peidēper eis echthran hōs ta. polla metathalletai. Katanoei de kai tēn aran hēnper autois epēgage diapsalma protheis, epeidē ton logon eis proseuchēn metestēse, legōn " « Ho Theos mou, thou autous hōs trochon. » Hōste mēdamou stēnai, pantachou de aphanē autōn genesthai tēn hypostasin euchetai, schedastheisan tę̄ rhymę̄ tou rhipizontos. « Houtōs katadiōxeis autous en tę̄ chataigidi sou.» Kataigida kalei tēn athroan tou Theou kai sphorotatēn epi tous hamartanontas chinēsin, Tj te autous iōchthēnai kai katarrhachthēna: bouletai. PsALMOS PI". « Mazaptot hoi chatoichountes en tǭ oichǭ sou, » Kai mala. Kan gar ē peptōchōs, histatai" chan hamartōlos hyparchę̄, kathaireta!" chan apognōsēę̄,thanaton homōs ouk opseta:. « Kyrie? ho Theos tǭn dynameōn, eisachouson. » "de, phēsin? hoti tēs sēs epitchepseōs chrēzomen' ide hoti to trauma pharmachois anthrōpinois ou pauetan" ide hoti to syntetrimmenon angeion ouch allotrion Sai houtōs epidileion eis to prosōpon tou Christou sou" toutestin, en tǭ prosōpǭ tou Christou" Patēr episkepsētai, kai eudochią tou Patros telesthę̄ to chath᾽ hēmas mystērion. « "Ozxt eleos kai alētheian agapą Kyrios. » Toutestin, o) tas di᾽ haimatōn thysias, alla to poiein eleon, kai agapąn tēn alētheian, toutesti Christon ton Theon. « Ou sterēsei ta agatha. hē Hoi gar chachias bediōchotes chōris kai en dichaiosynę̄, hoper estin achachią politeusamenoi, ouk aposterountai tōn agathōn, analogōs de tous stephanous hypo: dexontai: Epeidē ekaōstos ton idion misthon aēpsetai kata ton idion kopon. PsALMOS PE“. « Euphranon tēn psychēn tou doulou sou. hē Ou tǭ ptōchos einai tǭ pneumati tharrhōn, penēs kai hosios, prosagō tēn aiitēsin, eleēthēnai de monon zētōn. Dio, chata Symmachon? Pros se, phēsi, boō xd0' hechastēn hēmeran. Ton panta bion C sēmainei, kai hōs ep᾽ oudeni tōn anthrōpinōn tharrhōn, tēn chata Theōn euphrosynēn haitei tę̄ psychę̄. To sōma gar kai tēn sarcha tois sōmatichois kairein eiōthasi. Ton mē machrynthenta de toutōn, echeinēs ouch esti tychein. "UUzy epēgagen" Hoti pros se, Kyrie, tē» psychēn mou. PsALMOS PZ'. « Emachrynas ap᾽ emou philon. » Legei ton Ioudan kai tous ᾿Ioudaious apo tala:pōrias, ētoi hēs autos anedexato, ēgoun hēs autoi talaipōrousin hēmartēchotes. ᾿Anelade de talaipōrian Iēsous, to prosōpon pherōn tou legontos: anthrōpou: Talaipōros egō agthrōpos, tis me rhysetai ek tou sōmatos toutou? Gnōstoi de ēsan hoi ek peritomēs, hōs ephēn, autou. Ioudas de philos heis hōn tōn achousantōn par᾽ autou: Hymin" de aegō tois philois mou. Kai: "“Hymas de eirēka hoti panta tou Patros engōrisa hymin. PsALMOS PĒ’. € "Ouoca Dathid tǭ doulǭ mou. » Kai pou hōmosen, hē en tǭ eipein pros hauton" estai, hotan' piïērōthōsin hai hēmerai sou, kai koimēthēsę̄ meta tōn' paterōn sou, anastēsetai ek tou spermatos sou allos hos estai ek tēs koilias sou, kai hetoimasō eis ton aiōna tēn mati mou, kai anorthōsō tēn Bacielar autou ton aiōna. ᾿Egō esomai autǭ eis Patera, kai autos estai moi eis huion, « Sy despozeis tou chratous tēs thalassēs. » 'H alētheia sou, phēsi, para tois chychlousi se" hēmeis de machran sou tynchanontes, tēn sēn megalourgian apo tēs chata gēn te kai thalattan pronoias horōntes, homologoumen, hoti dynatos ei, kai hē alētheia sou chychlǭ sou. Kataprauneis gar tosautēn ousan tēn thalattan, peritheis autę̄ pylas kai horia, kai hōs Despotę̄ douleuousa chyrtoumenē ptēssei, kai eis heautēn chatarassetai, pros to mē pasan epichlysa: tēn gēn. « Macharios ho laos ho ginōschōn alalagmon. » Tous hagious autou apostolous macharizei, hot. dē tǭ onomati autou kai tę̄ dynamei autou epoioun hosa epoioun paradoxa. e Tote elalēsas en horasei tois huiois sou. » “Hote Theos hōn ho Logos egennēthē chata sarcha ix gynaichos, kai proēlthen anthrōpos, menōn hōs Tv eos" tote tēn chrisin dia se lathōn, ōnomasthē Christos. Theos gar hōn ho Logos, kai basileus pro aiōnōn hyparchōn, idiopoiēsato ta hēmetera, hina kai hēmeis ta autou ploutēsōmen. « Autos epikalesetai me, Patēr mou el sy. » Palin entautha oichonomichōs ho sesarchōmenos Theon xautou ton Patera chalei, legōn’ Poreuomai pros ton Patera mou kai Patera hymōn, kai Theon mou kai Theon hymōn. Ho gar prophētēs phēsi peri autou, paidion gennōmenon prophēteuōn, Theon ischyron elegen auton, Patera tou mellontos aiōnos. « Oude mē adikēsō en tę̄ alētheią mon. » “Apax nchgalei to bethaion tēs apophaseōs, hōs ou dechomenēs paratropēn. To de Hōmosa en tǭ hagiǭ mou, anti tou, "Duooa chata tēs hagiōsynēs mou. Epeidē gar ouch eiche kata meizonos homosai, chata tēs hagiōsynēs hōmose tēs autou. « Ededēlōsas eis tēn gēn to hagiasma hautou. » Pasēs hauton asphaleias egymnōsas" eph᾽ hois gar etharrhei tōn poleōn peritholois, pausamenos tou tharrhein, epi deilian echpeptōchen. € Heōs pote, Kyrie, apostrephę̄ eis telos? » Mnēsthēti, phasin hoi tauta legontes, hoti treptoi tēn physin hyparchomen, ontes autexousioi, mēpōs eis asetheian exocheilōmen, Legois d᾽ an hypostasin, kai tēn chath᾽ hēn hypostēna! tis dynatai ti tōn epiponōn.
[Psalm 76] “My eyes anticipated the watches.” The night is the best time for contemplation, when neither hearing nor sight draws the mind away to other things; for each of them distracts the mind toward itself and draws it away from contemplation. In the night, then, he meditated, occupied with the movements of contemplation; for we showed earlier that “meditation” is said in this sense here. “And my spirit searched”: that is, it was vexed, being not yet able to grasp these things. The present life is night because of ignorance; in it, he says, I did not give myself up to sleep as some others do (“for those who sleep, sleep at night, and those who get drunk are drunk at night”), but, being sober, I reasoned with the law about what is to be done. For having learned that present things are temporary and will have an end, I grasped the dangers that surround us. And I dug my spirit as a farmer does, so that, having sown in it, I might reap eternal life; for “he who sows to the Spirit will from the Spirit reap eternal life.” Above, then, he called the soul “spirit”; but here he means the spirit of the man that is in him, with which the soul searches and meditates; not, surely, the body together with the soul. The soul of the man in the proper sense, then, meditates with the mind, and the spirit, yoked to the mind, searches. “For I will pray with the spirit, I will pray with the mind also.”
“This is the change of the right hand of the Most High.” The right hand of the Father is plainly the Only-begotten, who, as it were, changed us for the better.
“I remembered the works of the Lord.” God’s wonders in creation and elsewhere are many; but the chief of them is that, taking dust, he made a rational living being and established it as his own image. These are God’s wonders toward us from the beginning, which he worked for our sake. For he is seen planting paradise, then shutting it again, bringing on the flood, by which he both punishes and saves, and confounding the tongues of the tower-builders, our common lump. And for our sake he is seen, after the natural law, finding a law …, and after that prophecy. For these are God’s devices, as he contrives to save our race. In these the prophet meditates, searching in them at length and reckoning which of the things mentioned saves man. And having found something else beyond these, he at once added:
“Who is great like our God?” He does not say it by way of comparison (for the infinitely great admits no comparison), but praising and marveling; since he is truly great in strength, and great in condescension, great by power, great by love for mankind, as the following words show.
“You led your people like sheep.” Not in vain did he use the image of sheep here, but because they are guided by shepherds with a rod, just as we too are shepherded by Christ with the cross. Hence he also mentioned Moses, and Aaron besides, who carried a rod as a type of the cross, … in Egypt and …; as they used the rod against the enemies for the benefit of Israel, so Christ too used the cross against the demons for the sake of our conversion.
[Psalm 77] “And he raised up a testimony in Jacob.” The tent of testimony was called “testimony,” in which were laid up the ark of the covenant and the law in the ark, the Cherubim, the mercy seat, and the lampstand.
“So that another generation may know.” You see that he speaks of the nations; for they had not yet been born into piety, since they were to be born through baptism; hence they were rightly called “sons who will be born.” This is truly the knowledge of God: to share the knowledge with others too, and to make sons by teaching the commandments; which those who believed in Christ have clearly done. For they begrudged no one the knowledge of God, nor did they, as those who believed before them, wish to shut out others from entering; but they urge them to set their hope on God.
“So that they may set their hope on God.” These things are proclaimed in the Church to all, to those of the household and to strangers; in it Paul cries to all, “My little children, with whom I am again in labour until Christ is formed in you.”
“And its spirit was not faithful with God.” For they promised faith with the tongue alone, and not with the whole heart and a pure spirit.
“He split the rock in the wilderness.” Perhaps some think that the prophet set out the same sign twice. It is not so; but Moses brought water out of a rock for them a second time: once in the wilderness of Horeb, and the second time in Kadesh, where Miriam died and was buried. Each was to the full, so that it is said to be “as in a great abyss,” since the water was enough to be compared not to a river but to many, because of its abundance. For this was the proof that the wonders had happened to them in truth and not in appearance. And he set out a terrible charge against the people of the Jews: that, when they received such great wonders, though they ought to have refrained from their old sins, they added others like them to those, not simply sinning, but sinning “against him,” that is, offending against the very one who worked the signs.
“And wrath went up against Israel.” For the Master was angry with them, since he saw that they never had a faithful mind toward him, but were always ungrateful for what had been given and doubtful about what had not been given. Therefore he says, “Nor did they hope in his salvation,” meaning Christ, whom many of the prophets called his salvation, and Simeon plainly, taking him in his arms.
“And he commanded the clouds above.” By “clouds above” he means those on high; therefore he also called them “doors of heaven,” as set before heaven. For some clouds are near the earth, so that they are found even lower than the mountains.
“And he rained flesh on them like dust.” So understand this too of a great multitude, for a people so large in number, and so gluttonous, was filled; not for one day but for thirty, as you can learn by going through the book of Numbers.
“While the food was still in their mouth.” And he fettered not those chosen in virtue, the elite, but those chosen in wickedness; for there are some who are eminent in evil.
“And they loved him with their mouth.” Isaiah too blamed the Jews in words like these: “… but their heart is far from me.” How is this proved? For even now we find many who are godly with the tongue alone, when, as the prophet says, “they are not faithful in his covenant.”
“They did not remember his hand.” Again he fittingly calls Christ the hand of God, that is, of the Father; since “all things came into being through him, and without him not one thing came into being”; so that another prophet also says, “For the hand of the Lord made all these things.” Him, then, they did not remember, who redeemed them “from the hand of the oppressor,” meaning Pharaoh, on the day of the exodus.
“A sending by evil angels.” Not evil in nature, but in purpose; for God does not use such angels for his service. But he called them “evil” because, as commanded, they brought toils and afflictions; as this same Psalmist names the day of judgment “evil,” as full of constraints and toils for sinners; for he says, “Blessed is he who considers the poor and needy; on the evil day the Lord will deliver him.” God uses great love for mankind toward those he disciplines, beginning with the lesser things, so that, being brought to their senses, they may gain the greater. For this reason he first shut up the cattle of the Egyptians in death; but finding them insensible, he struck the firstborn; so that he would not have brought the plague of the firstborn if they had been brought to their senses by the death of the cattle and had become sober.
“And he led them in hope.” In what hope? In the hope of what was promised to the fathers …
In the hope of the promise made to the fathers: “Know for certain that your seed will be a sojourner in a land not its own, and they will enslave them and humble them and afflict them four hundred years; but the nation which they serve I will judge, and afterwards they will come out here with much baggage.” Led by this hope, then, they were not afraid as they crossed the Red Sea on foot, which covered their enemies, and the water rushing over them became a tomb for the Egyptians.
“Fire devoured their young men.” By young men he means those powerful in the law, such as the scribes and the Pharisees, who trusted in the strength of the letter. Fire devoured these, the jealousy toward us, when they saw that we are justified without the yoke of the law. Therefore Isaiah too said to them, “Jealousy will seize an untaught people, and now fire will devour the adversaries.”
“Like a mighty man overcome with wine.” What kind of intoxication? … from wine the mighty become more …; so too we expect God to be more severe after his long-suffering against those who do not perceive it. For what did he do even now?
“And he chose the tribe of Judah.” And yet Zion and Jerusalem itself belonged of old not to the tribe of Judah but to that of Benjamin. But by Judah he means the one who confesses (for this is how Judah is interpreted); the tribe of this one is the Church, for through repentance and confession Mount Zion, which he loved, is saved within her. For everyone who looks out for God is called Zion, since Zion is interpreted “watchtower.” You will surely say: If he was recalling the mysteries of the Church, why did he bring in David, who was much older than these? Because he was father and image of Christ. Hence he was taken “from the flocks of the sheep,” not from the flock. For Christ has many flocks: some of men, some of angels, some of other rational and invisible powers, which are also “in lambing,” that is, are pregnant. For he has no barren flock, but all of them, through fear of him, are with child and give birth to salvation. Therefore Isaiah too said, “From fear of you, Lord, we conceived, and were in labour, and gave birth; we have brought forth upon the earth the spirit of your salvation.”
“To shepherd Jacob his servant”: plainly the people from the nations. For this people is Jacob, since, having supplanted the Jews, it took their birthright; and it is also Israel, for it sees God at the time of the mysteries, face to face, as it were. That God shepherds, hear David saying, “The Lord shepherds me, and I shall lack nothing.” Hear Christ too: “I am the good shepherd.”
[Psalm 78] “They made Jerusalem a hut for keeping fruit.” Why a hut for keeping fruit? Because, having taken the spirit of the law and the prophets, they left them only the fruit of the letter to keep. This was not from men but from God, who wished the proofs of our faith to be kept safe among our enemies. The letter is fittingly called late summer fruit, as having not genuine but temporary nourishment.
“They poured out their blood.” Their blood is the sins of the soul, whose punishment comes upon the blood. These were poured out like water, so as never to be gathered up again, just as water cannot be after it has been poured out. “Round about Jerusalem,” that is, upon it and upon those who come from it. For “his blood be on us and on our children,” as they themselves said when they slandered Christ. “And there was no one to bury.” Why? Because they themselves, being dead, could not bury one another, and the Church does not know how to bury them, that is, to cover over their sins. What prevents it? The sentence of Christ, which says, “Let the dead bury their own dead.” Why? Because, when they try to cover over sinners, they make their own actions more naked and a reproach to all.
“Do not remember against us our ancient lawlessnesses.” For how shall we be able to suffice against both old evils and new? Perhaps the prophet means by ancient lawlessnesses those in the wilderness, since God set many and various threats upon them; therefore he dreads the remembrance of them. Nothing shows a man so poor as his sins; and he becomes poorer when ungodliness is added to sin. Therefore they begged God to hasten his compassions to them, lest, given up in despair because of their deeper poverty, they should perish; so then, grant your help.
“Help us, O God our Saviour.” He makes this petition to Christ; for he is named not only God but plainly Saviour; he is also the glory of the name of God, that is, of the Father; hence Paul too called him the radiance of the Father’s glory. And for what reason? “For the sake of the name,” he says, of God, that is, of Christ, who for this reason is called the mercy seat. He provided propitiation for the sins of the Jews when, being crucified, he said to the Father, “Father, forgive them, for they do not know what they are doing.” Why does he want the vengeance to become known among the nations? Because it was going to fall upon the demons, who through idolatry had destroyed the blood, that is, the souls, of the servants of God (he means the Jews). And what was the vengeance? The overthrow of the idols, the burning of the devilish temples.
“Repay our neighbours sevenfold.” Here too he did not call men neighbours; for he would not have prayed that sevenfold be done to them, knowing that their judge does not tolerate it. Or how did he sing to him, “For you will repay each according to his works”? So he speaks of demons; for they justly receive sevenfold, since they are of a nature higher than ours, were cast down from heaven, and did not even so become wiser, but trouble the earth with their devices, and not only sin themselves but lead us into sin, and besides this reproach God, as though his image had fallen.
[“But we are your people and the sheep of your pasture.”] He means all mankind. For setting us against the demons who were dashed down from above, he calls man the people of God and the sheep of his pasture. And why the sheep of his pasture? Because we believers feed on him by partaking of the mysteries.
[Psalm 79] “You who shepherd Israel, attend.” This shepherd of Israel is none other than the one who said, “I am the good shepherd,” who shepherds those who have a mind that sees God.
“Stir up your power, and come.” Going on, the prophet made this saying clearer, showing how and why Christ was going to come. For we are the cause of his coming, that he might turn us and set us right. And the manner of his coming is plain: that we might see him face to face; for we would not have been saved otherwise, unless this face had been shown to us.
“You made us a cause of contention to our neighbours.” He keeps to the same petition, to show how necessary it is, and at the same time to teach us not to lose heart when we fail to obtain our prayer, but to persevere; for we shall surely obtain it.
“O God of hosts, turn.” Since neither the law nor the prophets turned Israel, he necessarily begs Christ to turn it.
“And visit this vine.” Since he compared the synagogue of the Jews to a vine, he necessarily divides his discourse, at times toward the image, at times toward those for whom he took the image. The vine of the Jews, then, that is, the synagogue of the Jews, was burned with fire, with that fire of which Christ said, “I came to cast fire on the earth; and how I wish it were already kindled!” The fire was cast for this reason, and the vine was dug up, so that, when it was dug up, the foundation hidden in it might be laid bare, of which Isaiah said, “Behold, I lay in the foundations of Zion a stone, precious; and whoever believes in him will not be put to shame.”
“You will give us life, and we will call upon your name.” You will give us life, he says, by the living water of baptism; for then we shall call upon his name, being called Christians from Christ.
[Psalm 80] “Israel, if you hear me, there shall be no new god among you.” He set the “if” of hearing for this reason, to show that, though he foreknew their disobedience, this did not take from them the possibility of changing; for it was open to them, if they wished. And God’s foreknowledge does no harm …
… repentance; since he also knows this, that sinners can change, if they wish. Christ was not a new god, nor a foreign one; for he it was who brought them up out of the land of Egypt; he was from the beginning, he also afterwards, as he showed through the prophecy of Isaiah; for he says, “I am God, the first, and for the things to come I am.” And again, “I am God, and there is no other besides me, righteous; and there is no Saviour except me.” And beyond all dispute the one who became incarnate in order to save our race is called Saviour.
“And my people did not hear.” For they did not endure to hear him when he taught, nor when he preached the gospel, nor did they wish to attend to him when he worked wonders; but they made their ears heavy so as not to hear the Lord’s commandments, and shut their eyes, as Isaiah said, so as not to see the signs. What they suffered in return for this, what follows shows.
“And I sent them away according to the devices of their hearts.” By the devices of their hearts he means the various notions and the methods of reasoning which the people of the Jews used in plotting against the Lord, saying, “What shall we do? For this man does many signs. If we let him alone like this, all will believe in him, and the Romans will come and take away our place …”; and according to this counsel they were sent away and went. For the Romans took their place and their city, and they themselves went off as captives.
“And he satisfied them with honey from the rock.” By honey from the rock he means the prophets; since they have prophecy from Christ, who is called the rock, and God satisfied them with it, granting them not one prophet nor a second, but many, and over many generations.
[Psalm 81] He does not say, Judge for the righteous man, nor for the prophet, nor does he charge them not to harm such men, saying, “Do not touch my anointed ones, and do no evil to my prophets”; but “for the orphan and the poor, the lowly and the needy.” Why? Because to the former it is fitting to suffer wrong; but for the latter it is unbearable to be wronged, because of the weakness that lies on them from age or poverty; hence the lawgiver takes their part more strongly.
“Rescue the needy and the poor.” He speaks as of wild beasts those who gape for injustice or greed. So the one who saves the poor man carries off the dignity and wage of a shepherd, namely of him who gave himself for us and rescued us from the spiritual beasts; but the one who plunders, already raging, is ranked among the beasts.
“But you die like men.” He hints at the devil; for he had been allotted the authority of a ruler among the angels; therefore Paul says, “Our wrestling is not against blood and flesh, but against the rulers and against the authorities.” But being lifted up and desiring greater things, he fell.
“Arise, O God, judge the earth.” So the Prophet hints not at a present inheritance but at a future one; hence he begs God to arise and to judge the earth, that is, man; as when he arises, he gives the inheritance to all the nations. For he assigns to all the lot that fits them: one to the humble, another to the self-controlled, another to the merciful, another to the arrogant, yet another to the greedy. For in the present passage he called “nations” not the differences of tongues but those of ways of life.
[Psalm 82] “Do not be silent, and do not be still, O God.” That is: Do not be long-suffering for long. For he called the judge’s long-suffering toward sinners his silence.
“They became a help to the sons of Lot.” That is, they came to their aid. Beware, then, of the enemies within; for they arm those outside as well. And do not trust in kinship, since it is often changed into enmity. Consider also the curse which he brought upon them, putting a pause before it, since he turned his discourse into a prayer, saying:
“My God, make them like a wheel.” He prays that they may never stand, but that their substance may everywhere become invisible, scattered by the force of the one who blows on it.
“So you will pursue them with your tempest.” He calls God’s sudden and most violent movement against sinners a tempest, by which he wishes them to be pursued and dashed down.
[Psalm 83] “Blessed are those who dwell in your house.” Very much so. For even if one has fallen, he stands; even if he is a sinner, he is cleansed; even if he despairs, he will nevertheless not see death.
“Lord God of hosts, hear.” See, he says, that we need your visitation; see that the wound does not cease with human remedies; see that the broken vessel is not foreign to you; and so “look upon the face of your Christ,” that is, in the face of Christ, so that the Father may visit, and the mystery that concerns us may be accomplished by the Father’s good pleasure.
“For the Lord loves mercy and truth.” That is, not sacrifices by blood, but to do mercy and to love the truth, that is, Christ, God.
“He will not withhold good things.” For those who have lived without wickedness and in righteousness, that is, who have lived in innocence, are not deprived of good things, but will receive crowns in proportion; since “each will receive his own wage according to his own toil.”
[Psalm 85] “Gladden the soul of your servant.” Not trusting in being poor in spirit, poor and holy, does he bring his request, but seeking only to receive mercy. Therefore, according to Symmachus, “To you,” he says, “I cry every day.” He means the whole of life; and as one who trusts in nothing human, he asks for his soul the gladness that is according to God. For people are accustomed to delight the body and the flesh with bodily things; but one who has not been removed far from these cannot obtain that gladness. Hence he added, “For to you, Lord, I have lifted up my soul.”
[Psalm 87] “You have removed a friend far from me.” He means Judas and the Jews, “from wretchedness,” either the wretchedness which he himself took upon him, or that by which they are wretched, having sinned. Jesus took up wretchedness, bearing the person of the man who says, “Wretched man that I am! Who will deliver me from this body?” And his acquaintances, as I said, were those of the circumcision; and Judas was a friend, being one of those who heard from him, “I say to you, my friends,” and, “I have called you friends, for all that I heard from my Father I have made known to you.”
[Psalm 88] “I swore to David my servant.” And where did he swear, if not in saying to him, “It shall be, when your days are fulfilled and you sleep with your fathers, that I will raise up another from your seed, who will come from your belly, and I will prepare his … for ever, and I will set up his kingdom for ever. I will be a Father to him, and he will be a son to me”?
“You rule the might of the sea.” Your truth, he says, is among those who surround you; but we, who are far from you, seeing your mighty works from your providence over land and sea, confess that you are mighty and your truth is round about you. For you calm the sea, great as it is, setting gates and bounds for it; and like a slave to its Master it crouches and cowers, and breaks upon itself, so as not to flood the whole earth.
“Blessed is the people that knows the shout of joy.” He calls blessed his holy apostles, because in his name and by his power they did all the wonders they did.
“Then you spoke in a vision to your sons.” When the Word, being God, was born according to the flesh of a woman and came forth as man, remaining God, then, receiving the anointing because of you, he was named Christ. For the Word, being God and existing as king before the ages, made our things his own, so that we too might be enriched with his.
“He will call upon me, You are my Father.” Here again, by way of the dispensation, the incarnate one calls the Father his God, saying, “I am going to my Father and your Father, and to my God and your God.” For the prophet, speaking of him and prophesying a child to be born, called him “mighty God, Father of the age to come.”
“Nor will I deal unjustly in my truth.” He calls the firmness of the decree “once,” as admitting no change. “I swore by my holiness” means “I swore by my own holiness.” For since he had no one greater to swear by, he swore by his own holiness.
“You have profaned his sanctuary to the ground.” You have stripped him of all security; for, ceasing to trust in the walls of the cities in which he trusted, he has fallen into cowardice.
“How long, Lord, will you turn away to the end?” Remember, say those who speak these words, that we are changeable by nature, being free, lest we run aground into ungodliness. You might also understand “substance” as that by which one is able to endure any of the hardships.
Chapter 90
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ΨΑΛΜΟΣ y. « Ὁ Θεός μου, ἐλπίζω ἐπ᾽ αὐτόν. » Ὁρᾷς ὅσην ἔχει παῤῥησίαν παρὰ Θεοῦ; Ὅλον γὰρ ἑαυτὸν ὥσπερ ἀναθεὶς αὐτῷ, ἐπ᾽ αὐτῷ πᾶσαν ἔχει ποῦ σώζεσθαι τὴν ἐλπίδα. Τρισμαχάριος δὲ ὁ τοιοῦτος καὶ ἁπάσης εὐημερίας ἔσται μεστός. Ψάλλει γοῦν ὁ μαχάριος Δαβὶδ, καὶ φησι" Κύριε, ὁ Θεὸς τῶν δυνάμεων, μακάριος ἄγθρωπος ὁ ἐυπίζων' ἐπὶ σέ. € "Οπλῳ χυχλώσε: σε ἣ ἀλήθεια αὐτοῦ.» Ὁ πάντα γενναίως φέρων αὐτὰ, τὰ αὐτὰ τῷ Ἰὼβ λέγει" El τὰ ἀγαθὰ ἐδεξάμεθα ἐκ χειρὸς Κυρίου, τὰ κακὰ οὐχ ὑποίσομεν; Ὡς τῷ Κυρίῳ ἔδοξεν οὕτως καὶ ἐγένετο. Ὃ οὖν ἐν τοσούτοις χατορθώμασιν εὑρεθεὶς, οὐδὲ τὸν μετασχηματιζόμενον εἰς ἄγγελον φωτὸς διάθολον φοθεῖται, ὄντα δαιμόνιον μεσημόρινὸν, καὶ ἀχμαῖον φῶς ἐπαγγέλλεται διὰ φιλοσοφίας καὶ χενῆς ἀπάτης. Αὐτὸ τοῦτο ὅλον ἐστὶ δαιμόνιον μεσημδρινόν. Οὐχ αὐτὸς δὲ μόνος, ἀλλὰ καὶ οἱ διάχονοι αὐτοῦ, μετασχηματιζόμενοι εἰς διαχόνους διχαιοσύνης, δαιμόνια μεσημῦρινά εἰσιν. ᾽Αλλ᾽ εἰ καὶ προσποιεῖται τούτων ἔχαστος μεσημ- Θροινὸς εἶναι, οὐ διαμένουσι τοιοῦτοι οἷοι εἶνα! προσποιοῦνται, σθεσθησομένου τοῦ φωτὸς τῶν ἀσεβῶν, ὅταν ὁ Χριστὸς ἐλθὼν, Φωτίσῃ τὰ χρυπτὰ τοῦ σκότους, καὶ τὰς βουϊϊὰς τῶν καρδιῶν φανε- « Πεσεῖται ἐχ τοῦ χλίτους σου χιλιάς. » Αἱ μυριάδες ὡς ἂν χραταιοτέροις καὶ ἰσχυροτέροις Toig δεξιοῖς ἐπεδούλευον. ᾿Αλλὰ καὶ πλείους εἰσὶν οἱ διὰ τῶν δοχούντων εἶναι δεξιῶν πίπτοντες, ἤπερ οἱ προφανῶς ἁμαρτάνοντες, Διχαιώματα προθαλλόμενυι περιπείρονται θρώπων οἱ πλείους.
PsALMOS y. « Ho Theos mou, elpizō ep᾽ auton. » Horąs hosēn echei parrhēsian para Theou? Holon gar heauton hōsper anatheis autǭ, ep᾽ autǭ pasan echei pou sōzesthai tēn elpida. Trismacharios de ho toioutos kai hapasēs euēmerias estai mestos. Psallei goun ho macharios Dabid, kai phēsi" Kyrie, ho Theos tōn dynameōn, makarios agthrōpos ho eupizōn' epi se. € "Oplǭ chychlōse: se hē alētheia autou.» Ho panta gennaiōs pherōn auta, ta auta tǭ Iōb legei" El ta agatha edexametha ek cheiros Kyriou, ta kaka ouch hypoisomen? Hōs tǭ Kyriǭ edoxen houtōs kai egeneto. Ho oun en tosoutois chatorthōmasin heuretheis, oude ton metaschēmatizomenon eis angelon phōtos diatholon photheitai, onta daimonion mesēmorinon, kai achmaion phōs epangelletai dia philosophias kai chenēs apatēs. Auto touto holon esti daimonion mesēmdrinon. Ouch autos de monos, alla kai hoi diachonoi autou, metaschēmatizomenoi eis diachonous dichaiosynēs, daimonia mesēmyrina eisin. ᾽All᾽ ei kai prospoieitai toutōn echastos mesēm- Throinos einai, ou diamenousi toioutoi hoioi eina! prospoiountai, sthesthēsomenou tou phōtos tōn asebōn, hotan ho Christos elthōn, Phōtisę̄ ta chrypta tou skotous, kai tas bouïïas tōn kardiōn phane- « Peseitai ech tou chlitous sou chilias. » Hai myriades hōs an chrataioterois kai ischyroterois Toig dexiois epedouleuon. ᾿Alla kai pleious eisin hoi dia tōn dochountōn einai dexiōn piptontes, ēper hoi prophanōs hamartanontes, Dichaiōmata prothallomenui peripeirontai thrōpōn hoi pleious.
[Psalm 90] “My God, I will hope in him.” Do you see how much boldness he has with God? For, having as it were dedicated his whole self to him, he has in him all his hope of being saved. Such a man is thrice blessed and will be full of all prosperity. So blessed David sings and says, “Lord God of hosts, blessed is the man who hopes in you.”
“His truth will surround you with a shield.” The one who bears all things nobly says the same as Job: “If we received the good things from the hand of the Lord, shall we not bear the evil? As it seemed good to the Lord, so it has come to pass.” He, then, who is found in such great achievements does not fear even the devil, who transforms himself into an angel of light, being “a noonday demon,” and who promises a light at its height through philosophy and empty deceit. This whole thing is the noonday demon. And not he alone, but his ministers too, who transform themselves into ministers of righteousness, are noonday demons. But even if each of them pretends to be of the noonday, they do not remain such as they pretend to be, since the light of the ungodly will be quenched when Christ comes and “brings to light the hidden things of darkness and makes manifest the counsels of the hearts.”
“A thousand will fall at your side.” The ten thousands plotted against those on the right as against stronger and mightier ones. But those who fall through things that seem to be on the right are more numerous than those who sin openly. Putting forward righteous deeds as a pretext, most men are pierced through …
Chapter 97
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ΨΑΛΜΟΣ tZ. « "Ectoocy αὑτῷ ἡ δεξιὰ αὐτοῦ. » Καὶ τί τοῦτο θαυμαστὸν ἔχει : ἐπεὶ πάντως διὰ χαχίας ὑπερθολὴν ἀπαγορευθεὶς ὑπῆρχεν ὁ ἄνθρωπος διὸ τῆς τοῦ Θεοῦ δεξιᾶς καὶ τοῦ βραχίονος ἀναγκαίως ἐδέησε, δηλαδὴ τοῦ Μονογενοῦς αὐτοῦ" αὐτὸν γὰρ χαραχτηρίζει τῶν εἰρημένων ἑχάτερον. Περὶ οὗ καὶ Ἡσαΐας φησίν: Ὡς ποιμὴν ποιμαίνει τὸ ποίμνιον αὑτοῦ, καὶ ὁ βραχίων αὑτοῦ συνάξει ἄρνας. Ὃν οὐ μάτην ὁ αλμῳδὸς νῦν προσηγόρευσεν ἅγιον, ἀλλ᾽ ἐν ἰδίᾳ. δεῖξαι τοῦτον ὑποστάσει βουλόμενος. Αὐτὸς γάρ τινα ἁμαρτίαις τῶν àvτοίνυν τὸ πλάσμα τὸ ἀπολωλὸς ἔσωσε ὑδὲ γὰρ ἦλθε ἔσωσεν. Οὐδὲ γὰρ ἧλθε χρῖνα: χόσμον, ἀλλὰ σῶσαι τὸν χόσμον. € Ἐμνήσθη τοῦ ἐλέους αὑτοῦ τῷ Ἰαχώδ. » 'Av0' óvou. τὸν Ἰαχὼδ εἰπὼν, οὐχ ἠρχέσθη, ἀλλὰ καὶ τὴν τοῦ Ἰσραὴλ οἰχίαν προσέθηχεν, ἵνα πάντως δηλώσῃ ὡς πράξας τὰ νῦν προφητευόμενα, οὗτος ἣν ὁ τὸν Ἰαχὼδ καὶ τὸν Ἰσραὴλ ἐπονομάσας " διόπερ καὶ μετ᾽ αὐτοῦ ἐπάλαιε᾽ προτυπῶσαι τὸ μυστήριον βουληθεὶς τῆς σαρχώσεως" σαρχὸς γὰρ τὸ παλαίειν καὶ περιπλέχεσθαι ἴδιον. ᾿Εμνήσθη τοίνυν τῶν πρὸς τὸν Ἰαχὼδ καὶ τὸν Ἰσραὴλ ἐπαγγελμάτων, καὶ χάριτι μυστήριον τῇ mph; ἐχεῖνον ἐπλήρωσεν. Τοῖς μὲν γὰρ Ἰουδαίοις ὡς Ἰουδαῖος ἐπεδήμησεν" ἐχείνων δὲ τοὺς ὀφθαλμοὺς μυσάντων (ἐκάμμυσαν γὰρ, φησὶν ὁ Ἡσαῖας, τοὺς ὀφθαλμοὺς αὐτῶν ἵνα μὴ ἴδωσιν), ἀντ᾽ ἐχείνων τὰ πέρατα τῆς γῆς (πάντα δηλαδὴ τὰ ἔθνη) ἐθεάσαντο τοῦ Θεοῦ τὸ σωτήριον", καίτοι μὴ βλέποντα τὸ πρότερον. « ᾿Αλαλάξατε τῷ θεῷ, πᾶσα f, ὙΠ ΒΊΑ, XL, 11. Ὁ ΤΟΝ: 11, 17. Καὶ μάλα εἱχότως, ἐπειδὴ χοινῳ τὰ ἀγαθά. Οὐχέτι γὰρ χώρας μιᾶς, οἷρν τῆς Ἰουδαίας, ἢ ἔθνους ἑνὸς, ἀλλὰ τῆς ἀνθρωπότητος ὅλης τὸ πεπραγμένον. μυστήριον, ἐφ᾽ ᾧ καὶ ἀλαλάζειν, ὡς πόλεμον χοινὸν νενιχηχότας, βούλεται. Γῆν γὰρ τὸν χαθόλου προσηγόρευσεν ἄνθρωπον. Οὐχοῦν οὐ περὶ τοῦ στοιχείου Pes, ἀλλὰ περὶ τῶν ἀνθρώπων εἰπεῖν αὐτῷ λιᾶσθαι" εἶτα τὸ ψάλλειν ἐπήγαγεν, ἵνα τῆς τοῦ θεοῦ χαρᾶς τὴν. εἰς αὐτὸν δοξολογίαν, ἀρχὴν. καὶ τέλος ἔχωμεν. « Ἑάλατε τῷ Κυρίῳ ἐν χιθάρᾳ. » Κιθάραν τὴν Παλαιὰν Διαθήχην χαλεῖ" ἐν αὐτῇ γὰρ ἡ Ψαλμῳδία προστέταχται. Σάλπιγγας δὲ τὰ Εὐαγγέλια, ἐν οἷς ἀλαλάζειν ἐνώπιον τοῦ Βασιλέως, δηλαδὴ τοῦ Χριστοῦ, ὡς διὰ τῆς εὐαγγελικῆς πολικείας νενιχηχότες τοὺς νοητοὺς ἐχθροὺς, εἰχότως χελευόμεθα. Σαλπίγγων δὲ τούτον χάριν πολλῶν xa μιᾶς ἐμνημόνευσεν, ἐπειδὴ καὶ τὸ Εὐαγγέλιον Ev ὑπάρχον μὴ δυνάμει, τέτταρα ἃ:ὰ τοὺς ἐχθεμένους γεγένητα « ME χροτήσουσ! χειρί. » Ἐρεῖς μὲν τὰς SERE εἰας τοῦ πνεύματος, αἵτινες χεῖρα κροτεῖν ὡς εἰς ἕν συνελθοῦσαι χατὰ τὸν χαιρὸν τῆς Χριστοῦ ἐπιδημίας ἐλέγοντο. Περὶ ὧν ἔλεγεν" Ὃ πιστεύων εἰς ἐμὲ, καθὼς εἶπεν ἡ Γραφὴ, ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσι» ὕδατος Ἐρεῖς δὲ καὶ τοὺς αἱἰσθητοὺς ζῶγτος. ποταμοὺς χροτεῖν χεῖρας xoY χορεύειν, ἡνίχα βαπτιζόμενον πὸν uns ὁ TAPA ἐδέξατο" χοινὴ γὰρ τοῦτο ξι τῶν ὑδάτων ἐτύγχανεν. ΠΕΙ͂Ν qt. 5 κὸ ὕψος τῆς θεωρίας BEN εἰρήχαμεν" οὗτο! τῇ παρουσίᾳ τοῦ στοῦ εἰχότως ἀγαλλιῶνται, ἐπειδήπερ αὐτῶν εἰς ἐξέρχεται. Χαίρουσι γὰρ. οἱ δίχαιοι τοῦ Κριτοῦ παραγινομένου, διὰ τὰς ἁμοιδὰς ἔργον ἣ προφητεία ο᾽ αὗτὸ ἃς παι 9 προσδέχονται. « Ὁ Κύριος ἐθασίλευσεν. » Τοὺς τῶν Ἰουδαίων λέγει. Ῥούτους γὰρ εἰς ὀργὴν καὶ θυμὸν ἡ Χριστοῦ βασιλεία χεχίνηχεν, ὥστε τῷ Μὴ Aéye ὅτι βασιλεύς ἐστι τῶν. Καὶ πάλιν" Οὐκ ἔχομεν βασιάέα, ἀ.1.. ἢ Καίσαρα. ' « Ἐξομολογησάσθωσαν πάντες τῷ ὀνόματι! σον.» 'T£ γὰρ ἔργον τῆς κρίσε πολύειν) τοὺς ἀθώους, Πιλάτῳ λέγειν Ιουδαίων φανεροῦν τοὺς ὑπευθύνους. Διόπερ κρίσιν ἀγαπᾷ, ἡ τοῦ βασιΐϊέως τιμὴ (τουτέστιν dj ἀρχὴ καὶ ἐξουσία). “Ὅθεν οἱ λοιποὺ τῶν ἐρμηνευτῶν ἀντὶ τῆς τιμῆς, οἱ ut» ἰσχὺν, οἱ δὲ χράτος ἐχδεδώύχασιν. ι Σὺ ἡτοίμασας εὐθύτητας. » log ἡτοίμασε; Προαποστείλας τὸν νόμον, ἐν ᾧ τὰς ἐντολὰς εὐθύτητας ἔταξεν. ᾿Ορθοτομεῖν γὰρ τοῦ ἕξεστι, χατ᾽ ἐχείνας ὀδεύογτα. Ὁ γὰρ Ἰαχὼθ (λέγει δὲ τὸ γένος τοῦ βίου τὴν ὁδὸν νόμος ὁ δοθεὶς ἐν 9150 υ τά S Ἰσραὴλ), οὗτος καὶ τοῖς ἁμαρτάνουσι x τὴν κατάχρισιν, καὶ τοῖς ἀγαθὰ βιοῦτι τὴν διχαιοσύνην ὑπέδειξε, χαθ᾽ ἣν δεῖ πολιτεύεσθαι. « Καὶ τοῦ.» « ΚΚαὶ τίνος χάριν οὐ τῷ θρύνῳ τοῦ Θεοῦ προσχυνεῖν μᾶλλον, ἀλλὰ τῷ ὑποποδίῳ παραχελεύεται; ποίῳ ὃὲ ὅλως ὑποποδίῳ; ἄρα τῇ γῆ; Ὁ γὰρ οὐρα. γός μοι, φησὶ, θρόνος, ἡ δὲ γῆ ὑποπόδιον τῶν ποδῶν μου. Καὶ μὴν προσχυνεῖν ἡμῖν στοιχείοις οὐχ ἕξεστιν. ᾿Αλλὰ τοῦτον λέγει τὸν τόπον ὃν O7 ἑτέρου ψαλμοῦ ἐξέθετο τηλαυγέστερον' Προσκχυγήσωμεν εἰς τὸν τόπον οὗ ἔστησαν οἱ πόδες αὐτοῦ. Λέγει δὲ τὸν Γολγοθᾶν. ᾿Εχεῖνος γὰρ ὄντως ὑπὸ τοὺς πόδας αὐτοῦ τῆς σαρχὸς χατὰ τὸν χαϊρὸν τοῦ σταυροῦ γεγένηται. «Κύριε ὁ Θεὸς ἡμῶν, σὺ ἐπήχουες αὐτῶν. » προσχυνεῖτε τῷ ὑποποδίῳ τῶν ποδῶν αὖ- Τίνων; Τῶν διὰ πίστεως αὐτῷ πάντων Ὁ Θεὸς ἡμῶν. στρατευσαμένων, καὶ χτησαμένων τὸν ἐπὶ Θεὸν διὰ τῆς υἱοθεσίας τοῦ βαπτίσματος ἴδιον. γὰρ Θεὸς κατ᾽ ἑξαίρετον τῶν εἰς αὐτὸν πεπιστευχότῶν λέγεται, ὁ Θωμᾶς διδάξει" ἡνίκα γὰρ τῷ Χριστῷ ψηλαφήτας ἐπίστευσεν, Ὁ Κύριός μου καὶ ὁ Θεός φησὶν, ἴδιον αὐτοῦ Κύριον καὶ Θεὸν χαλῶν, τι μου, τὸν ἐπὶ πάντων ἀναχέχραγεν. ὙΨοῦτε Κύριον τὸν Θεὸν ἡμῶν. » Καὶ τί χρήζει ὑψωθῆναι ὁ ὑψηλός; πῶς δὲ παρὰ ἀνθρώπων ὁ ἐν οὐρανοῖς ὑψωθήσεται; ᾿Αλλὰ ὑψηλὰ, φησὶ, περὶ ἀὐτοῦ διανοήθητε. “ὝΦφος ἄρα τοῦ Θεοῦ Λόγου fj ἐν τῷ ὄρει τῷ ἁγίῳ προσχύνησις. γὰρ δόξα βασιλεῖ τὰ ἐν πολέμῳ τρόπαια, οὕτω καὶ Χριστῷ fj διὰ τῶν παθημάτων χατόρθωσις, ἥτις τῷ ἁγίῳ τῷ τὸν σταυρὸν δεξαμένῳ ἽΛγιον δὲ τὸ ὅρος οὐχ ἀφ᾽ ἀλλ᾽ ἀπὸ τῆς τοῦ σταυρωθέντος ἐπιφοιτή- “Ὥσπερ ἐν τῷ pz: γεγένηται. ἑαυτοῦ χαλεῖ, σξως,
PsALMOS tZ. « "Ectoocy hautǭ hē dexia autou. » Kai ti touto thaumaston echei : epei pantōs dia chachias hypertholēn apagoreutheis hypērchen ho anthrōpos dio tēs tou Theou dexias kai tou brachionos anankaiōs edeēse, dēladē tou Monogenous autou" auton gar charachtērizei tōn eirēmenōn hechateron. Peri hou kai Hēsaïas phēsin: Hōs poimēn poimainei to poimnion hautou, kai ho brachiōn hautou synaxei arnas. Hon ou matēn ho almǭdos nyn prosēgoreusen hagion, all᾽ en idią. deixai touton hypostasei boulomenos. Autos gar tina hamartiais tōn avtoinyn to plasma to apolōlos esōse hyde gar ēlthe esōsen. Oude gar hēlthe chrina: chosmon, alla sōsai ton chosmon. € Emnēsthē tou eleous hautou tǭ Iachōd. » 'Av0' ovou. ton Iachōd eipōn, ouch ērchesthē, alla kai tēn tou Israēl oichian prosethēchen, hina pantōs dēlōsę̄ hōs praxas ta nyn prophēteuomena, houtos hēn ho ton Iachōd kai ton Israēl eponomasas " dioper kai met᾽ autou epalaie᾽ protypōsai to mystērion boulētheis tēs sarchōseōs" sarchos gar to palaiein kai periplechesthai idion. ᾿Emnēsthē toinyn tōn pros ton Iachōd kai ton Israēl epangelmatōn, kai chariti mystērion tę̄ mph? echeinon eplērōsen. Tois men gar Ioudaiois hōs Ioudaios epedēmēsen" echeinōn de tous ophthalmous mysantōn (ekammysan gar, phēsin ho Hēsaias, tous ophthalmous autōn hina mē idōsin), ant᾽ echeinōn ta perata tēs gēs (panta dēladē ta ethnē) etheasanto tou Theou to sōtērion", kaitoi mē bleponta to proteron. « ᾿Alalaxate tǭ theǭ, pasa f, HyP BIA, XL, 11. Ho TON: 11, 17. Kai mala heichotōs, epeidē choinǭ ta agatha. Oucheti gar chōras mias, hoirn tēs Ioudaias, ē ethnous henos, alla tēs anthrōpotētos holēs to pepragmenon. mystērion, eph᾽ hǭ kai alalazein, hōs polemon choinon nenichēchotas, bouletai. Gēn gar ton chatholou prosēgoreusen anthrōpon. Ouchoun ou peri tou stoicheiou Pes, alla peri tōn anthrōpōn eipein autǭ liasthai" eita to psallein epēgagen, hina tēs tou theou charas tēn. eis auton doxologian, archēn. kai telos echōmen. « Healate tǭ Kyriǭ en chitharą. » Kitharan tēn Palaian Diathēchēn chalei" en autę̄ gar hē Psalmǭdia prostetachtai. Salpingas de ta Euangelia, en hois alalazein enōpion tou Basileōs, dēladē tou Christou, hōs dia tēs euangelikēs polikeias nenichēchotes tous noētous echthrous, eichotōs cheleuometha. Salpingōn de touton charin pollōn xa mias emnēmoneusen, epeidē kai to Euangelion Ev hyparchon mē dynamei, tettara ha:a tous echthemenous gegenēta « ME chrotēsous! cheiri. » Ereis men tas SERE eias tou pneumatos, haitines cheira krotein hōs eis hen synelthousai chata ton chairon tēs Christou epidēmias elegonto. Peri hōn elegen" Ho pisteuōn eis eme, kathōs eipen hē Graphē, potamoi ek tēs koilias autou rheusousi» hydatos Ereis de kai tous haiisthētous zōgtos. potamous chrotein cheiras xoY choreuein, hēnicha baptizomenon pon uns ho TAPA edexato" choinē gar touto xi tōn hydatōn etynchanen. PEIN qt. 5 ko hypsos tēs theōrias BEN eirēchamen" houto! tę̄ parousią tou stou eichotōs agalliōntai, epeidēper autōn eis exerchetai. Chairousi gar. hoi dichaioi tou Kritou paraginomenou, dia tas hamoidas ergon hē prophēteia o᾽ hauto has pai 9 prosdechontai. « Ho Kyrios ethasileusen. » Tous tōn Ioudaiōn legei. Rhoutous gar eis orgēn kai thymon hē Christou basileia chechinēchen, hōste tǭ Mē Aeye hoti basileus esti tōn. Kai palin" Ouk echomen basiaea, a.1.. ē Kaisara. ' « Exomologēsasthōsan pantes tǭ onomati! son.» 'T£ gar ergon tēs krise polyein) tous athōous, Pilatǭ legein Ioudaiōn phaneroun tous hypeuthynous. Dioper krisin agapą, hē tou basiïïeōs timē (toutestin dj archē kai exousia). “Hothen hoi loipou tōn ermēneutōn anti tēs timēs, hoi ut» ischyn, hoi de chratos echdedōychasin. i Sy hētoimasas euthytētas. » log hētoimase? Proaposteilas ton nomon, en hǭ tas entolas euthytētas etaxen. ᾿Orthotomein gar tou hexesti, chat᾽ echeinas odeuogta. Ho gar Iachōth (legei de to genos tou biou tēn hodon nomos ho dotheis en 9150 y ta S Israēl), houtos kai tois hamartanousi x tēn katachrisin, kai tois agatha biouti tēn dichaiosynēn hypedeixe, chath᾽ hēn dei politeuesthai. « Kai tou.» « KKai tinos charin ou tǭ thrynǭ tou Theou proschynein mallon, alla tǭ hypopodiǭ paracheleuetai? poiǭ hoe holōs hypopodiǭ? ara tę̄ gē? Ho gar oura. gos moi, phēsi, thronos, hē de gē hypopodion tōn podōn mou. Kai mēn proschynein hēmin stoicheiois ouch hexestin. ᾿Alla touton legei ton topon hon O7 heterou psalmou exetheto tēlaugesteron' Proskchygēsōmen eis ton topon hou estēsan hoi podes autou. Legei de ton Golgothan. ᾿Echeinos gar ontōs hypo tous podas autou tēs sarchos chata ton chaïron tou staurou gegenētai. «Kyrie ho Theos hēmōn, sy epēchoues autōn. » proschyneite tǭ hypopodiǭ tōn podōn au- Tinōn? Tōn dia pisteōs autǭ pantōn Ho Theos hēmōn. strateusamenōn, kai chtēsamenōn ton epi Theon dia tēs huiothesias tou baptismatos idion. gar Theos kat᾽ hexaireton tōn eis auton pepisteuchotōn legetai, ho Thōmas didaxei" hēnika gar tǭ Christǭ psēlaphētas episteusen, Ho Kyrios mou kai ho Theos phēsin, idion autou Kyrion kai Theon chalōn, ti mou, ton epi pantōn anachechragen. HyPsoute Kyrion ton Theon hēmōn. » Kai ti chrēzei hypsōthēnai ho hypsēlos? pōs de para anthrōpōn ho en ouranois hypsōthēsetai? ᾿Alla hypsēla, phēsi, peri autou dianoēthēte. “HyPhphos ara tou Theou Logou fj en tǭ orei tǭ hagiǭ proschynēsis. gar doxa basilei ta en polemǭ tropaia, houtō kai Christǭ fj dia tōn pathēmatōn chatorthōsis, hētis tǭ hagiǭ tǭ ton stauron dexamenǭ HiLgion de to horos ouch aph᾽ all᾽ apo tēs tou staurōthentos epiphoitē- “Hōsper en tǭ pz: gegenētai. heautou chalei, sxōs,
[Psalm 97] “His right hand saved for him.” And what is wonderful in this? Since man had been utterly given up because of the excess of his wickedness, he necessarily needed the right hand and the arm of God, that is, his Only-begotten; for each of the terms designates him. Of him Isaiah too says, “As a shepherd he will shepherd his flock, and with his arm he will gather the lambs.” Not in vain did the Psalmist now call him “holy,” but because he wished to show him in his own hypostasis. For he himself … the sins of men …; he saved, then, the lost creature. For he “did not come to judge the world, but to save the world.”
“He remembered his mercy to Jacob.” Having said Jacob, he was not content, but added “the house of Israel” as well, to show plainly that the one who did what is now prophesied was the one who gave the names Jacob and Israel; therefore he also wrestled with him, wishing to prefigure the mystery of the incarnation; for wrestling and grappling are proper to flesh. He remembered, then, the promises made to Jacob and Israel, and by grace fulfilled the mystery … to him. For he came to the Jews as a Jew; but when they shut their eyes (“for they shut their eyes,” says Isaiah, “so as not to see”), in their place “the ends of the earth” (that is, all the nations) saw “the salvation of God,” though they did not see before.
“Shout to God, all the earth.” And very fittingly, since the good things are common. For the mystery accomplished belongs no longer to one land, such as Judea, or to one nation, but to the whole of mankind; for this he wishes them to shout, as having won a common war. For by “earth” he named man in general. So he does not speak of the element earth, but of men, … to rejoice; then he added singing, so that we may have glorification of him as the beginning and end of the joy of God.
“Sing to the Lord with the lyre.” He calls the Old Testament a lyre; for in it the singing of psalms is prescribed. And the trumpets are the Gospels, in which we are fittingly commanded to shout before the King, that is, Christ, as having conquered our spiritual enemies through the gospel way of life. He mentioned many trumpets and one for this reason, since the Gospel too, being one in power, has become four because of those who set it out.
“Rivers will clap their hands.” You may say these are the gifts of the Spirit, which were said to clap their hands, as coming together into one, at the time of Christ’s coming. Of them he said, “He who believes in me, as the Scripture said, out of his belly will flow rivers of living water.” And you may also say that the visible rivers clapped their hands and danced when the Jordan received the Lord being baptized; for this was something common to the waters. … By the mountains we have said is meant the height of contemplation; these fittingly rejoice at the coming of Christ, since … For the righteous rejoice when the Judge comes, because of the rewards they expect …
[Psalm 98] “The Lord has reigned.” He means the peoples of the Jews. For Christ’s kingship moved these to anger and wrath, so that they said to Pilate, “Do not write that he is King of the Jews”; and again, “We have no king but Caesar.”
“Let all confess your name.” For what is the work of judgment but to set the innocent free and to show the guilty? Therefore “the honour of the king,” that is, his rule and authority, “loves judgment.” Hence the other translators rendered “honour” some as “strength,” others as “might.”
“You prepared uprightness.” How did he prepare it? By sending the law ahead, in which he set the commandments as uprightness. For it is possible to cut a straight path by walking according to them. For Jacob (he means the race of Israel) … the law given … showed the way of life, which both made known the condemnation to those who sin and showed righteousness to those who live well, according to which one must conduct one’s life.
“And worship at the footstool of his feet.” And why does he urge us to worship not rather at the throne of God but at the footstool? And at what footstool at all? The earth? For “heaven is my throne,” he says, “and the earth the footstool of my feet.” And yet we may not worship the elements. But he means the place which he set out more clearly in another psalm: “Let us worship at the place where his feet stood.” He means Golgotha. For that truly came to be under the feet of his flesh at the time of the cross.
“Lord our God, you heard them.” Whom? All those who have enlisted with him through faith and have gained God as their own through the adoption of baptism. … For that God is said in a special way to belong to those who have believed in him, Thomas will teach; for when he touched Christ and believed, he cried out, “My Lord and my God,” calling the God over all his own Lord and God.
“Exalt the Lord our God.” And what need has the one on high of being exalted? And how will he who is in heaven be exalted by men? But, he says, think lofty things about him. So the height of God the Word is the worship on his holy mountain. For as trophies in war are glory to a king, so to Christ is his victory through the sufferings, which … to the holy one who received the cross. He calls the mountain holy not from itself, but from the coming of the one who was crucified …
Chapter 99
99PG 93:1331
ΨΑΛΜΟΣ ι.6΄. | Γνῶτε ὅτυ Κύριος αὐτός ἔστιν ὁ Θεός. Τίνος ἐσμὲν Τὰ πρόδατα, μάνθανε, τοῦ Μονογενοῦς πρόδατα τὰ ἐμὰ τῆς φωγῆς μου Αὐτοῦ καὶ λαός ἐσμεν, ὅστις ἡμῖν διὰ τῇ: γλώσσης τῆς προφητιχῆς ἔλεγεν" Καὶ ἔσεσθέ μοι εἰς Aaór, κἀγὼ ἔσομαι ὑμῖν εἰς Θεόν. Οὐχοῦν ὁ Ἰζύριος αὐτός ἐστιν ὁ Θεός. "Exátepoy γὰρ ὁ Υἱὸς MDC Πατὴρ ὀνομάζεται, λέγοντος ἀκούει. "Ἐξομολογεῖσθε αὐτῷ. » 2 γὰρ, χρηστὸς, τουτέστιν ὡς: συμπαθῆς, ὡς φιλ λάνθδρωπος. ἐν τῷ παρόντι αἰῶνι τὸ ἔλεος ἔδωχεν, ἵνα χἂν πλανηθῶμεν ἐχ icti ἀλλὰ διὰ τῆς αὐγὰρ τῆς νῦν γενεᾶς ἀρξαμένη τοῦ Θεοῦ ἡ ἀλήθεια τοῦ φιλανθρωπίας πρὸς αὐτὸν ἐπιστρέψωμεν. τὴν γενεὰν φανεροῦται τὴν μέλλουσαν, ὅταν ἀποδώσῃ ἑκάστῳ χατὰ τὰ ἔργα αὑτοῦ, Τοῦτο γάρ ἐστιν 1j ἅμαχος καὶ ἀψευδὴς ἀλήθεια. Ξε. f πῆγαγε A ᾿Αναγκαίως, ἐπειδὴ ῥυθμίσαι διὰ τῆς παρούσης ψαλμῳδίας ὅλον τὸν βίον τὸν ἡ μέτερον βούλεται, μνημονεύει τῆς χρίσεως. Ὀφθαλμὸς γὰρ εἰς αὐτὴν ὁρῶν, προσχόπτειν οὐχ ἀνέξεται, φόδῳ δὲ τῶν χστ᾽ ἐχεῖνον ἀπειλουμένων τὸν χαιρὸν ἀσφαλίζεται. ἐπεὶ «e τῆς χρίσεως προτάττε! τὸν ἔλεον, ἐλεήμων ἐστὶν ὁ Κριτὴς ὁ ἡμέτερος, οὐ μὴν ὅτε χρίνει, νυνὶ δὲ ὅτε μήπω τὴν χρίσιν ἐνεργεῖ, ὥστε τὸ ἔλεος τοῦ νῦν χαιροῦ, ἡ δὲ χρίσις τοῦ μέλλοντος. Ταῦτα τοιγαροῦν" ἄδοντες, οὔτε ἀπογινώσχειν, οὔτε χαταφρονεῖν ἁμαρ- « Ἰαλῶ zaY συνήσω ἐν ὁδῷ ἀμώμῳ. » Μαχάριον τοῦ Θεοῦ τὴν ἐνδημίαν προσδέχεσθαι, σθαι ἥξει δὲ πρὸς ἡμᾶς, ὕταν αὐτοῦ τὰς ἐντολὰς τηρήσωμεν. Φησὺ γὰρ ὁ Χριστός με, τὰς ἐντοιάς pov τηρήσει, καὶ ὁ Πατήρ μου ἀγαπήσει αὐτὸν, καὶ πρὸς αὐτὸν ἐλευσόμεθα, καὶ μογὴν παρ᾽ αὐτῷ ποιήσομεν". € Οὐχ ἐχολλήθη μοι χαρδία σχαμθῆ. » Ὑὸ γὰρ εὐθὺ τῷ στρεύλῷ συναφθῆναι αὐ δύναται. Καὶ χαθάπερ σχαμθὴ ῥάθδος χολληθῆναι πρὸς ὀρθὴν οὐ δύναται, οὕτως ἀχαχίᾳ συζῶντι οἱ σχαμθὴν ἔχοντες χαρδίον οὐ συνάπτονται. € Ἐχχλίνοντος ἀπ᾿ ἐμοῦ τοῦ πονηροῦ οὐχ ἐγίνωσχον. ) Ὁ γὰρ ἐφ᾽ ἡμῶν ἑτέρου χαταλαλῶν, οὗτος οὐδὲ ἡμῶν χαταλαλεῖν ἐφ᾽ ἑτέρων ἀφέξεται, Καὶ χρὴ τὸν τοιοῦτον ὡς χοινὸν ἐχθρὸν εἰχότως ἐλαύνεσθα,, ὡς τὸν ἐν παραδείσῳ μιμούμενον δράχοντα, ὃς τοῦ Θεοῦ χαταλαλήσας τὴν Εὔαν ἠπάτησεν. € Ὑπερηφάνῳ ὀφθαλμῷ. » Οὐχ ἐτιθέμην, φησὶ, πρὸς αὐτοὺς φιλίας συνάλλαγμα. Ἐπειδήπερ ἡ τράπεζα ἀγάπης ἐνέχυρον ὡς τὰ πολλὰ παραλαμθάνεται. ᾿Αναγκαίως δὲ τὸν ἄπληστον τῇ χαρδίᾳ, δηλαδὴ τὸν πλεονέχτην, καὶ τὸν ὑπερήφανον συνέπλεξεν. Οὐδεὶς γὰρ αὐτὸν φίλον ἔχειν δυνήσεται, ἐπειδὴ φίλαυτος ὁ ἀλαζὼν καὶ à πλεονέχτης, « Οἱ ὀφθαλμοί μου ἐπὶ τοὺς πιστοὺς τῆς γῆς- ? Ὁ Οὐ μόνον. φησὶ τοὺς πονηροὺς ἀποστρέφεσθαι, ἀλλὸ καὶ τοῖς ἀγαθοῖς τοσοῦτον ἀρέσχεσθαι, ὥστε τοὺς ὀφθαλμοὺς εἰς αὐτοὺς τείνειν ὅπερ ἐραστῶν πρὸς ἐρωμένους ἴδιον, « Εἰς τὰς πρωΐας ἀπέχτεννον πάντας. » Πόλις δὲ Θεοῦ, ἐν ji πάντως εἰσὶ καὶ χατοιχοῦσιν ἄτιοι, οἷς συμφέρει ἁμαρτωλοὺς ἐχ μέσον γενέσθα:, 3| χαταργουμένους T| ἀναιρουμένους, ἵνα μηδαμῶς αὐτῶν τῇ χοινωνίᾳ βλάπτωνται.
PsALMOS i.6΄. | Gnōte hoty Kyrios autos estin ho Theos. Tinos esmen Ta prodata, manthane, tou Monogenous prodata ta ema tēs phōgēs mou Autou kai laos esmen, hostis hēmin dia tę̄: glōssēs tēs prophētichēs elegen" Kai esesthe moi eis Aaor, kagō esomai hymin eis Theon. Ouchoun ho Izyrios autos estin ho Theos. "Exatepoy gar ho Huios MDC Patēr onomazetai, legontos akouei. "Exomologeisthe autǭ. » 2 gar, chrēstos, toutestin hōs: sympathēs, hōs phil lanthdrōpos. en tǭ paronti aiōni to eleos edōchen, hina chan planēthōmen ech icti alla dia tēs augar tēs nyn geneas arxamenē tou Theou hē alētheia tou philanthrōpias pros auton epistrepsōmen. tēn genean phaneroutai tēn mellousan, hotan apodōsę̄ hekastǭ chata ta erga hautou, Touto gar estin 1j hamachos kai apseudēs alētheia. Xe. f pēgage A ᾿Anankaiōs, epeidē rhythmisai dia tēs parousēs psalmǭdias holon ton bion ton hē meteron bouletai, mnēmoneuei tēs chriseōs. Ophthalmos gar eis autēn horōn, proschoptein ouch anexetai, phodǭ de tōn chst᾽ echeinon apeiloumenōn ton chairon asphalizetai. epei «e tēs chriseōs protatte! ton eleon, eleēmōn estin ho Kritēs ho hēmeteros, ou mēn hote chrinei, nyni de hote mēpō tēn chrisin energei, hōste to eleos tou nyn chairou, hē de chrisis tou mellontos. Tauta toigaroun" adontes, oute apoginōschein, oute chataphronein hamar- « Ialō zaY synēsō en hodǭ amōmǭ. » Macharion tou Theou tēn endēmian prosdechesthai, sthai hēxei de pros hēmas, hytan autou tas entolas tērēsōmen. Phēsy gar ho Christos me, tas entoias pov tērēsei, kai ho Patēr mou agapēsei auton, kai pros auton eleusometha, kai mogēn par᾽ autǭ poiēsomen". € Ouch echollēthē moi chardia schamthē. » Hyo gar euthy tǭ streulǭ synaphthēnai au dynatai. Kai chathaper schamthē rhathdos chollēthēnai pros orthēn ou dynatai, houtōs achachią syzōnti hoi schamthēn echontes chardion ou synaptontai. € Echchlinontos ap᾿ emou tou ponērou ouch eginōschon. ) Ho gar eph᾽ hēmōn heterou chatalalōn, houtos oude hēmōn chatalalein eph᾽ heterōn aphexetai, Kai chrē ton toiouton hōs choinon echthron eichotōs elaunestha,, hōs ton en paradeisǭ mimoumenon drachonta, hos tou Theou chatalalēsas tēn Euan ēpatēsen. € Hyperēphanǭ ophthalmǭ. » Ouch etithemēn, phēsi, pros autous philias synallagma. Epeidēper hē trapeza agapēs enechyron hōs ta polla paralamthanetai. ᾿Anankaiōs de ton aplēston tę̄ chardią, dēladē ton pleonechtēn, kai ton hyperēphanon syneplexen. Oudeis gar auton philon echein dynēsetai, epeidē philautos ho alazōn kai a pleonechtēs, « Hoi ophthalmoi mou epi tous pistous tēs gēs- ? Ho Ou monon. phēsi tous ponērous apostrephesthai, allo kai tois agathois tosouton areschesthai, hōste tous ophthalmous eis autous teinein hoper erastōn pros erōmenous idion, « Eis tas prōïas apechtennon pantas. » Polis de Theou, en ji pantōs eisi kai chatoichousin atioi, hois sympherei hamartōlous ech meson genestha:, 3| chatargoumenous T| anairoumenous, hina mēdamōs autōn tę̄ choinōnią blaptōntai.
[Psalm 99] “Know that the Lord, he is God.” Learn whose sheep we are: the sheep of the Only-begotten, who says, “My sheep hear my voice.” We are his people too, who said to us through the tongue of prophecy, “And you will be my people, and I will be your God.” So “the Lord, he is God.” For the Son is called both, just as the Father; hear him who says …
“Confess to him.” For he is “good,” that is, compassionate, loving toward mankind. … In the present age he has given mercy, so that, even if we have strayed …, we may turn back to him through his love for mankind. … For the truth of God, beginning from the present generation, is made manifest to the generation to come, when he will render to each according to his works. For this is the invincible and unerring truth.
[Psalm 100] [“Of mercy and judgment I will sing to you.”] Necessarily, since he wishes to order our whole life through the present psalm, he makes mention of the judgment. For an eye that looks to it will not endure to stumble, but makes itself safe through fear of what is threatened at that time. And since he puts mercy before judgment: our Judge is merciful, not when he judges, but now, when he is not yet carrying out the judgment; so that mercy belongs to the present time, and judgment to the time to come. Singing these things, then, let us neither despair nor despise … sinning.
“I will sing and understand in a blameless way.” It is a blessed thing to look for the coming of God; and he will come to us when we keep his commandments. For Christ says, “If anyone loves me, he will keep my commandments, and my Father will love him, and we will come to him and make our dwelling with him.”
“A crooked heart did not cleave to me.” For the straight cannot be joined to the twisted. And as a crooked rod cannot be glued to a straight one, so those with a crooked heart are not joined to one who lives in innocence.
“When the wicked turned away from me, I did not know him.” For the one who slanders another before us will not refrain from slandering us before others either. And such a man should fittingly be driven away as a common enemy, as imitating the dragon in paradise, who slandered God and deceived Eve.
“With a proud eye.” I did not make, he says, a compact of friendship with them, since the table is mostly taken as a pledge of love. And he necessarily joined the one insatiable in heart, that is, the greedy, with the proud. For no one will be able to have him as a friend, since the boaster and the greedy man are lovers of self.
“My eyes are on the faithful of the land.” Not only, he says, do I turn away from the wicked, but I am so pleased with the good as to fix my eyes on them, which is the mark of lovers toward those they love.
“In the mornings I killed all.” The city of God is that in which the saints are and dwell; and it is to their advantage that sinners be removed from their midst, either brought to nothing or put to death, so that they may in no way be harmed by fellowship with them.
Chapter 101
101PG 93:1331
ΨΑΛΜΟΣ PA', « Κλῖνον πρός με τὸ o0; σου. » Καὶ τί τὸ χατεπεῖγον, αἰτία δὲ χύτητος, τίς ἣ ποία τῆς xaτὰ ἑξῆς δηλοῖ, « Καὶ τὰ ἀστᾶ μου ὡσεὶ σαν. » Τὶ ἐστι φρύγιον, ὁ Σύμμαχος ἐδήλωσεν ἐχδέδωχϑε γὰρ, ἀπόχευμα. " Ber τοίνυν τὸ ἀποχαυθὲν, ἐὰν μὴ τύχῃ τοῦ ταχέως G οὕτως Ψυχὴ τοῖς βιωτικοῖς συγχαιομένη πάθεσιν, ἐὰν μὴ τὸν Θεὸν φιλανθρωπίᾳ σδεννύντα τὴν ἔχχαυκαὶ διὰ τοῦτο θεννύντος, εὐχόλως θρύπτεται" σιν χτήσηται, εὐχόλως διαφθείρεται ταχὺ εἰσαχουσθῆναι ἡμῶν τῆς Ψυχῆς, ὁ τοῦ Θεοῦ λόγος. προσηύξατο. "Aprog δὲ Ὥσπερ γὰρ ὁ ἀπὸ Yn$ ἄρτος τὸ σῶμα τρέφε:, οὕτως ὁ ἐξ οὐρανοῦ λόγος τὴν οὐσίαν τῆς ψυχῆς. Καὶ Χριστὸς τὴν προσευχὴν παραδιδοὺς ἔλεγε τοῖς στόλοις Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον. "Oz ἂν τοίνυν τοῦτον φαγεῖν ἐπιλάθηται, τουτέστιν ἐργάσασθαι (τοῦ γὰρ νοητοῦ ἄρτου τούτων χάριν ὁ ἡ βρῶσις ἐργασία χαθέστηχε᾽ δηλοῖ δὲ οὕτως εἰπὼν «ol; ἀποπτόλοις ὁ Κύριος ᾽᾿Εργάζεσθε μὴ τὴν βρῶσιν τὴν ἀποιιλυμένην, ἀ.1ὰ τὴν uévovcar εἰς ζωὴν αἰώνιον), τούτηυ 3, χαρδία δίχην χόρτον πληγεῖσα ξηραίνεται. Ὡς δὲ ὁ χόρτος πλήττεται καὶ ξηραίνεται, ὅταν ὑετὸς ἐπ᾽ αὐτὸν σπανίσῃ " οὕτω ἡ χαρδία, ὅταν ἔνδειαν νοσήσῃ τοῦ θείου λόγου, τότε πλήττετα: καὶ ξηραίνεται, ἄνθος ἀρετῆς βλαστῆσαι οὐχ ἰσχύουσα. € "Amb φωνῆς τοῦ στεναγμοῦ μου ἐχολλήθη. » Τουτέστιν, ἐτάχη πᾶσα πιμελὴ καὶ εὐθηνία τοῦ σώματος. 'O γὰρ ἀληθὴς στεναγμὸς, ὃς καὶ φωνὴν ἔχει ἀχουομένην, τήχει τὸ σῶμα, καὶ τῆς σαρχὸς ἐργάζεται νέχρωσιν" ἐπειδὴ ὅσον ὁ διαφθείρεται, τοσοῦτον € Ὡμοιώθην πελεχᾶ ἔξω ἄνθρωπος d ἔσω ἀναχαινίξεται. νι ἐρημιχῷ. » Θαυμαστὸν ἡμῖν καρπὸν τῆς ἀγρυπνίας ἔδειξεν " ποιεῖ γὰρ ἡμᾶς ὡς στρουθίον μονάζον ἐπὶ δώματι" ὅπερ εἶναι μὲν δοχεῖ τίσιν εὐχαταφρόνητον, πολιτείαν δὲ ὅμως ἐχλεχτὴν καὶ μαχαρίαν χέχτηται. Οὐ τροφῆς γὰρ, οὐχ ἐσθημάτων φροντίξε: ὁ μονάζων ὡς στρουθίον, οὐχ ἐπιθουλὴν δέδοιχε" χατοιχεῖ γὰρ ἐν δώματι, καὶ τῶν ἐπιδουλευόντων ἐστὶν ὑψηλότερος. Νοήσεις ὃὲ πάντως ἐχεῖνο τὸ δῶμα καὶ τῷ Vo λέγεσθαι, ὅπερ ὁ Κύριος περὶ συντελείας διηγούμεvog ἔφρασε" φησὶ γάρ’ Ὃ ἐπὶ τοῦ δώματος, μὴ χκαταδαιγέτω ἄραι τὸ ἱμάτιον αὑτοῦ. «Ὅλην τὴν ἡμέραν ὠνείδιζόν με.» Τουτέστιν, οἱ δοχοῦντες φίλοι χείρονα τῶν ἐχϑρῶν διέπραττον " τοὺς γὰρ ἐπαίνου: εἰς ὅρχους τοὺς za ἐμοῦ μετεδάλλονυτο" ἣ n. τινὰς εἰς ἐμὴν ταύτας ἐπιθουλὴν τιθέμενο!, καὶ τοσοῦτον τὴν ἐμὴν ταπείνωτιν ἐχτ ρεπόμενοι, ὥστε;μὴη xav ἐμὲ γενέσθαι, μηδὲ συμθηνα! αὐτοῖς, οἷα ἐμοὶ, ἀπόμνυσθαι. « Κἀγὼ ὡσεὶ χόρτος ἐξηράνθην. » Μὴ τοίνυν τοῖς βιωτιχοῖς ἐπαιτοώμεθα πράγμασι" τούτου γὰρ ἡμᾶς ἕνεχα σχιὰν καὶ χόρτον ὁ Προφήτης ἐκάλεσεν, ἵνα μηδενὶ τῶν παρύντων θαρσήσωμεν φρύγιον συνεφρύγη- A ἡ μῶν δὲ τὸν λόγον εἰς τὸν Κύριον μετέστησεν, ἐπειδὴ τῆς θνητῆς μετέσχε σαρχὸς, τῆς φθειρομένης χαθάπερ ὁ χόρτος, &AX ὅμως αὐτὸς καὶ σαρχωθεὶς ἄφθαρτος εἰς τὸν αἰῶνα, ὡς Θεὺς, καὶ ἀθάνατος ἔμεινε. « Σὺ ἀναστὰς οἰχτηρήσεις τὴν Σιών, » ᾿Αγαστάς " πόθεν; "Amb τῶν νεχρῶν εὔδηλον. "Mà πῶς οἰχτείρει τὴν Σιών; Τὴν ἐπ᾽ αὐτὴν μεταθάλλων ἀπειλήν. Τίς δὲ ἣν αὕτη; Σιὼν ὡς ἀγρὸς ἀρετριωθήσεται, καὶ Ἱερουσαχὴμ ὡς óxopogvdχίον ἔσται. Καὶ ἣ μὲν χατάρα χοινὴ, ἢ μεταθολὴ δὲ οὐ χοινή. KaY θεωρεῖς ὅπως ἡ μὲν ἔτι καὶ νῦν τεπόρθηται, fj Σιὼν δὲ ἐν δόξῃ, οἰχτειρήσαντος αὖτὴν τοῦ Χριστοῦ χατὰ χαιρὸν, τουτέστιν εὐκαίρως. Τίς δὲ ἡ εὐχαιρία; 'H τῶν ἐν αὐτῇ μυστηρίων ὑπόθεσις. € Καὶ φοθηθήσονται τὰ ἔθνη τὸ ὄνομά σου. » Αἴτιον τούτων τὸ ἀπὸ τῆς Σιὼν εἰς πᾶσαν γενόμε: νον τὴν οἰχουμένην χήρυγμα. Καλῶς δὲ, ροδηθήσονται, εἶπε. Τότε γὰρ αὐτοῦ τὸν φόδον τὰ ἔθνη οὐχ ἐχέχτηντο " ἀφ᾽ οὗ δὲ τοῖς ἀποστόλοις προσέταξε, Maünceócace πάντα τὰ ἔθνη, ἀλλὰ μὴν καὶ οἱ βασιλεῖς τῆς γῆς, οὐ τινὲς, ἀλλὰ πάντες. Διόπερ ἐρεῖς μετὰ τῶν βασιλέων καὶ τοὺς δικαίους λέγεσθα. αὐτοχειροτόνητοι γὰρ οὗτοι, μᾶλλον δὲ παρὰ Θ-οῦὔ χειροτονηθέντες βασιλεῖς, διὰ τὸ δεσπόζειν τῶν ἡδονῶν, καὶ φυλάξα!: τὴν. βασιλιχὴν εἰκόνα τυγ- € χάνουσιν. € "Oz: οἰχοδοιιήσει Κύριος τὴν Σιών.» Θεωρεῖς ὅπως αἴτιον τῆς τῶν βασιλέων ὑποταγῆς καὶ τῆς τῶν ἐθνῶν ἐπιγνώσεως d τῆς Σιὼν οἶχοδο μὴ" ἥνπερ αὐτὴν, οὐ λίθοις, ἀλλὰ θαύμασι xa χάρισι πνευματιχοῖς zal μνστηρίοις ἐνδόξοις ᾧχοδόμησεν. « Ἐπέθλεψεν ἐπὶ τὴν προσευχὴν. τῶν ταάπεινῶν.» Ταπεινοὺς σαφῶς λέγει τοὺς ταπεινόφρονας" περὶ ὧν αὐτὸς ὁ Κύριος ἔλεγεν ᾿Επὶ τίνα ἐπιδλέψω, AA! d ἐπὶ τὸν ταπεινὸν, καὶ ἡσύχιον, καὶ τρέμογτά μου τοὺς Aóyove; ὥστε τοὺς ἀποστόλους αἱνίττεται. « Τραφήτω αὕτη εἰς γενεὰν ἑτέραν, Αὕτη" τίς; Ἡ Σιὼν cl; γενεὰν ἑτέραν τὴν τῶν ἐθνῶν. ᾿Απευδοχησάντων γὰρ αὐτὴν τῶν Ἰουδαίων, τὺ ἐν αὐτῇ μυστήριον. οὐκ ἐδέξαντο, μήτηρ εἰχότως τῶν ἐθνῶν χαταγέγραπται, περὶ ὧν ἁρμότ- «£t τὰ ἐπαγόμενα.. « Καὶ λαὺς ὁ χτιζόμενος αἰνέσει τὸν Κύριον. » "Exsío0n γὰρ ὁὲξ ἐθνῶν λαὸς, ἀρχὴν ἑτέραν γενέσεως τὴν τοῦ λουτροῦ παλιγγενεσίαν δεξάμενος " τὸν γὰρ τοιοῦτον ἀναχαινισμὸν, χτίσιν ἔθος ὑπὸ τῆς oae τῆς θείας ὀνομάζεσθαι. Μαρτυρεῖ δὲ ὁ Παῦλος περὶ τοῦ Χριστοῦ λέγων Ἵνα τοὺς δύο κτίσῃ 35 [s3:! ΡΥ ὦ: ἐν ἑαυτῷ ele ἔγα καιρὸν ἄγθρωπον ποιῶν € "Oz: ἐξέχυψεν ἐξ ὕψους ἁγίου. » Σαφῶς τῆς τοῦ Σωτῆρος ἐπιδημίας μέμνηται " οὔτὼς γὰρ ἐχχύψαι ἀπὸ τοῦ ὕψους χατὰ χαιρὸν τῆς σαρχώσεως λέγεται, ὡς ἄνω μείνας, καὶ χάτω φανείς, Τοῦτο γὰρ τῶν ἐκχυπτόντων ἀπὸ τοῦ ὕψους ἴδιον " ἐξέχυψε δὲ, ἵνα τὴν γῆν ἐπισχέψηται. Πότε γὰρ o5πὴν, ἐρεῖς, οὐκ ἐπεσχέψατο; ᾿Αλλὰ νῦν μείζων ὑπὴρχεν ἡ ἐπίσχεψις οἰχονομίας γὰρ ἕνεχα τῆς διὰ τῶν ερομένης ἐγίνετο. τοῦ στεναγμοῦ τῶν «X ἑξῆς ἐμφ « Τοῦ ἀχοῦσα: νων. » Δεδεμένοι πάντες ὑπὸ τῆς ἁμαρτίας ἐτύγχανον " δειραῖς ἕχαστος τῶν οἰχείων ἁμαρτημάτων σφιγγάμενος ὧν τὴν ἐπιστροφὴν μηνύων ὁ Ἡσαῖας ἔλεγε " σοι. Οἱ δὲ αὐτοὶ καὶ υἱοὶ τεθανατωμένων, τὸν βαρὺν καὶ χαλεπὸν τῆς εἰδωλολατρίας ὑπομεινάντων θάνατον. Οὗτοι τοίνυν ἐστέναζον, τῶν δεσμῶν ἀπολυθῆνα! βουλόμενοι " διόπερ αὐτῶν ὁ Θεὸς εἰσαχούσας, εἰς τὴν γῆν αὐτὸς ἐλθὼν ἐπεσχέψατο. « Τοῦ ἀναγγεῖλαι ἐν Σιών. » Οὐχ ὥστε μέχρι τῶν ἐχεῖ στῆναι τοῦ Θεοῦ τὴν αἴνεσιν ἣ τὴν ἀγγελίαν, τουτέστι τὸ Εὐαγγέλιον, ἀλλ᾽ ὥστε ἐχεῖθεν ἀρξάμενον εἰς πᾶσαν διαδοθῇνα: τὴν γῆν. "Ex γὰρ Σιὼν ἐξελεύσεται γόμος, καὶ ἀόγος Κυρίου ἐξ ἹΙερουσωϊὴμ, καὶ zpiret ἀγαμέσον ἐθγῶν πο.ϊ.1ῶ». Ἐν τῷ ἐπισυναχθῆναι λαοὺς ἐπὶ τὸ αὐτό, » Οὐ περὶ ἑνὸς λαοῦ, περὶ πολλῶν δὲ συναχθέντων ἐχτίθετα!. Διὰ δὲ τοῦ πλήθους τὰ ἔθνη αἰνίττεται. Τί τοιοῦτο ἡ ὥρα, ἵνα δοξασθῇ ὁ Υἱὸς τοῦ ἀνθρώπου τοῦ σταυροῦ τὸν καιρὸν αἰνιττόμενος ὅστις ὁδὸς ἰσχύος ἀναγκαίως ἐλέγετο. Ἰσχὺς γὰρ τοῦ σταυροῦ καὶ δύναμις ἀψευδὴς ἡ ἐκ νεχρῶν ἀνάστασις, ἣν ὧξδοmoins: τοῦ σταυροῦ τὸ μυστή ᾿Αναγωγὴν χαλεῖ τὴν ἐν scs μξτάστασιν. Τοῦτο Ὑὰρ ψυχῆς ἄνοδος. Μὴ τοίνυν ἀτελὴς τὴν ἀρετὴν μεταστῆναι πρεσθεύεται, τὸν ἐν ἀρετ ρῶωτον. Τὸν λόγον πάλιν πρὸς ὁλόχλησον βίον νομίζων Ἢ τέλειον, ἥμισυ ὃξ τὸ ἀτελὲς καὶ ἀπλήτὸν Κύριον ἐπέτρεν τοῦ γὰρ τὰ ἔτη, ἃ ἐν σαρχὶ πεποίηχεν, ἐν γενεᾷ Y νεῶν, ὡς ἀπηρτισμένην καὶ ὁλόχληρον τὴν πολιτείαν ἔχοντα. “Ὅθεν καὶ ὁ Παῦλος τοὺς ἐν τελειότητι παραατῆσαι βουλόμενος ἔλεγεν "Ira καταντήσωμεν ci πάντες εἰς ἄνδρα c£Agtov, εἰς μέτρον ἡ. Τικίας τοῦ πιηρώματος Χριστοῦ. € Αὐτὸ à ἁἀπολοῦν ται, σὺ 0i διαυ. Καλῶς τῇ δημιουργίᾳ τοῦ Θεοῦ τὸ πρόσωπον ἀπἐδωχεν, ὥστε μὴ παντελῶς ἀπολέσθαι " ἐπειδὴ Θεοῦ τυγχάνει ποιήματα, ἀλλὰ παλαιοῦσθαι μὲν ὡς ὅλως χτισθέντα, ἀλλάσσεσθαι δὲ ὡς παρὰ Θεοῦ χτισθέντα. Πῶς δὲ παλχιυοῦνται ὡς ἱμάτιον xa ὡσεὶ περιθόλαιον; τουτέστι διὰ τῆς συνεχεστέρας χρήσεως.
PsALMOS PA', « Klinon pros me to o0? sou. » Kai ti to chatepeigon, aitia de chytētos, tis hē poia tēs xata hexēs dēloi, « Kai ta asta mou hōsei san. » Ti esti phrygion, ho Symmachos edēlōsen echdedōchϑe gar, apocheuma. " Ber toinyn to apochauthen, ean mē tychę̄ tou tacheōs G houtōs Psychē tois biōtikois synchaiomenē pathesin, ean mē ton Theon philanthrōpią sdennynta tēn echchaukai dia touto thennyntos, eucholōs thryptetai" sin chtēsētai, eucholōs diaphtheiretai tachy eisachousthēnai hēmōn tēs Psychēs, ho tou Theou logos. prosēuxato. "Aprog de Hōsper gar ho apo Yn$ artos to sōma trephe:, houtōs ho ex ouranou logos tēn ousian tēs psychēs. Kai Christos tēn proseuchēn paradidous elege tois stolois Ton arton hēmōn ton epiousion dos hēmin sēmeron. "Oz an toinyn touton phagein epilathētai, toutestin ergasasthai (tou gar noētou artou toutōn charin ho hē brōsis ergasia chathestēche᾽ dēloi de houtōs eipōn «ol? apoptolois ho Kyrios ᾽᾿Ergazesthe mē tēn brōsin tēn apoiilymenēn, a.1a tēn uevovcar eis zōēn aiōnion), toutēu 3, chardia dichēn chorton plēgeisa xērainetai. Hōs de ho chortos plēttetai kai xērainetai, hotan hyetos ep᾽ auton spanisę̄ " houtō hē chardia, hotan endeian nosēsę̄ tou theiou logou, tote plētteta: kai xērainetai, anthos aretēs blastēsai ouch ischyousa. € "Amb phōnēs tou stenagmou mou echollēthē. » Toutestin, etachē pasa pimelē kai euthēnia tou sōmatos. 'O gar alēthēs stenagmos, hos kai phōnēn echei achouomenēn, tēchei to sōma, kai tēs sarchos ergazetai nechrōsin" epeidē hoson ho diaphtheiretai, tosouton € Hōmoiōthēn pelecha exō anthrōpos d esō anachainixetai. ni erēmichǭ. » Thaumaston hēmin karpon tēs agrypnias edeixen " poiei gar hēmas hōs strouthion monazon epi dōmati" hoper einai men dochei tisin euchataphronēton, politeian de homōs echlechtēn kai macharian chechtētai. Ou trophēs gar, ouch esthēmatōn phrontixe: ho monazōn hōs strouthion, ouch epithoulēn dedoiche" chatoichei gar en dōmati, kai tōn epidouleuontōn estin hypsēloteros. Noēseis hoe pantōs echeino to dōma kai tǭ Vo legesthai, hoper ho Kyrios peri synteleias diēgoumevog ephrase" phēsi gar’ Ho epi tou dōmatos, mē chkatadaigetō arai to himation hautou. «Holēn tēn hēmeran ōneidizon me.» Toutestin, hoi dochountes philoi cheirona tōn echϑrōn diepratton " tous gar epainou: eis horchous tous za emou metedallonyto" hē n. tinas eis emēn tautas epithoulēn tithemeno!, kai tosouton tēn emēn tapeinōtin echt repomenoi, hōste?mēē xav eme genesthai, mēde symthēna! autois, hoia emoi, apomnysthai. « Kagō hōsei chortos exēranthēn. » Mē toinyn tois biōtichois epaitoōmetha pragmasi" toutou gar hēmas henecha schian kai chorton ho Prophētēs ekalesen, hina mēdeni tōn paryntōn tharsēsōmen phrygion synephrygē- A hē mōn de ton logon eis ton Kyrion metestēsen, epeidē tēs thnētēs metesche sarchos, tēs phtheiromenēs chathaper ho chortos, &AX homōs autos kai sarchōtheis aphthartos eis ton aiōna, hōs Theus, kai athanatos emeine. « Sy anastas oichtērēseis tēn Siōn, » ᾿Agastas " pothen? "Amb tōn nechrōn eudēlon. "Ma pōs oichteirei tēn Siōn? Tēn ep᾽ autēn metathallōn apeilēn. Tis de hēn hautē? Siōn hōs agros aretriōthēsetai, kai Hierousachēm hōs oxopogvdchion estai. Kai hē men chatara choinē, ē metatholē de ou choinē. KaY theōreis hopōs hē men eti kai nyn teporthētai, fj Siōn de en doxę̄, oichteirēsantos autēn tou Christou chata chairon, toutestin eukairōs. Tis de hē euchairia? 'H tōn en autę̄ mystēriōn hypothesis. € Kai phothēthēsontai ta ethnē to onoma sou. » Aition toutōn to apo tēs Siōn eis pasan genome: non tēn oichoumenēn chērygma. Kalōs de, rodēthēsontai, eipe. Tote gar autou ton phodon ta ethnē ouch echechtēnto " aph᾽ hou de tois apostolois prosetaxe, Maunceocace panta ta ethnē, alla mēn kai hoi basileis tēs gēs, ou tines, alla pantes. Dioper ereis meta tōn basileōn kai tous dikaious legestha. autocheirotonētoi gar houtoi, mallon de para Th-ouy cheirotonēthentes basileis, dia to despozein tōn hēdonōn, kai phylaxa!: tēn. basilichēn eikona tyg- € chanousin. € "Oz: oichodoiiēsei Kyrios tēn Siōn.» Theōreis hopōs aition tēs tōn basileōn hypotagēs kai tēs tōn ethnōn epignōseōs d tēs Siōn oichodo mē" hēnper autēn, ou lithois, alla thaumasi xa charisi pneumatichois zal mnstēriois endoxois hǭchodomēsen. « Epethlepsen epi tēn proseuchēn. tōn taapeinōn.» Tapeinous saphōs legei tous tapeinophronas" peri hōn autos ho Kyrios elegen ᾿Epi tina epidlepsō, AA! d epi ton tapeinon, kai hēsychion, kai tremogta mou tous Aoyove? hōste tous apostolous hainittetai. « Traphētō hautē eis genean heteran, Hautē" tis? Hē Siōn cl? genean heteran tēn tōn ethnōn. ᾿Apeudochēsantōn gar autēn tōn Ioudaiōn, ty en autę̄ mystērion. ouk edexanto, mētēr eichotōs tōn ethnōn chatagegraptai, peri hōn harmot- «£t ta epagomena.. « Kai laus ho chtizomenos ainesei ton Kyrion. » "Exsio0n gar hoex ethnōn laos, archēn heteran geneseōs tēn tou loutrou palingenesian dexamenos " ton gar toiouton anachainismon, chtisin ethos hypo tēs oae tēs theias onomazesthai. Martyrei de ho Paulos peri tou Christou legōn Hina tous dyo ktisę̄ 35 [s3:! RY ō: en heautǭ ele ega kairon agthrōpon poiōn € "Oz: exechypsen ex hypsous hagiou. » Saphōs tēs tou Sōtēros epidēmias memnētai " outōs gar echchypsai apo tou hypsous chata chairon tēs sarchōseōs legetai, hōs anō meinas, kai chatō phaneis, Touto gar tōn ekchyptontōn apo tou hypsous idion " exechypse de, hina tēn gēn epischepsētai. Pote gar o5pēn, ereis, ouk epeschepsato? ᾿Alla nyn meizōn hypērchen hē epischepsis oichonomias gar henecha tēs dia tōn eromenēs egineto. tou stenagmou tōn «X hexēs emph « Tou achousa: nōn. » Dedemenoi pantes hypo tēs hamartias etynchanon " deirais hechastos tōn oicheiōn hamartēmatōn sphingamenos hōn tēn epistrophēn mēnyōn ho Hēsaias elege " soi. Hoi de autoi kai huioi tethanatōmenōn, ton baryn kai chalepon tēs eidōlolatrias hypomeinantōn thanaton. Houtoi toinyn estenazon, tōn desmōn apolythēna! boulomenoi " dioper autōn ho Theos eisachousas, eis tēn gēn autos elthōn epeschepsato. « Tou anangeilai en Siōn. » Ouch hōste mechri tōn echei stēnai tou Theou tēn ainesin hē tēn angelian, toutesti to Euangelion, all᾽ hōste echeithen arxamenon eis pasan diadothę̄na: tēn gēn. "Ex gar Siōn exeleusetai gomos, kai aogos Kyriou ex HiIerousōïēm, kai zpiret agameson ethgōn po.ï.1ō». En tǭ episynachthēnai laous epi to auto, » Ou peri henos laou, peri pollōn de synachthentōn echtitheta!. Dia de tou plēthous ta ethnē ainittetai. Ti toiouto hē hōra, hina doxasthę̄ ho Huios tou anthrōpou tou staurou ton kairon ainittomenos hostis hodos ischyos anankaiōs elegeto. Ischys gar tou staurou kai dynamis apseudēs hē ek nechrōn anastasis, hēn hōxdomoins: tou staurou to mystē ᾿Anagōgēn chalei tēn en scs mxtastasin. Touto Hyar psychēs anodos. Mē toinyn atelēs tēn aretēn metastēnai prestheuetai, ton en aret rōōton. Ton logon palin pros holochlēson bion nomizōn Ē teleion, hēmisy hox to ateles kai aplēton Kyrion epetren tou gar ta etē, ha en sarchi pepoiēchen, en geneą Y neōn, hōs apērtismenēn kai holochlēron tēn politeian echonta. “Hothen kai ho Paulos tous en teleiotēti paraatēsai boulomenos elegen "Ira katantēsōmen ci pantes eis andra c£Agtov, eis metron hē. Tikias tou piērōmatos Christou. € Auto a haapoloun tai, sy 0i diau. Kalōs tę̄ dēmiourgią tou Theou to prosōpon apedōchen, hōste mē pantelōs apolesthai " epeidē Theou tynchanei poiēmata, alla palaiousthai men hōs holōs chtisthenta, allassesthai de hōs para Theou chtisthenta. Pōs de palchiyountai hōs himation xa hōsei peritholaion? toutesti dia tēs synechesteras chrēseōs.
[Psalm 101] “Incline your ear to me.” And what is the urgency, and what is the cause of the haste? What follows shows.
“And my bones were parched like a dry stick.” What a “dry stick” is, Symmachus made plain; for he rendered it “a burnt remnant.” As, then, what has been burnt crumbles easily unless it meets with someone who quickly quenches it, so a soul burnt together with the passions of this life is easily destroyed unless it gains God, who in his love for mankind quenches the burning; and for this reason he prayed to be heard quickly. And the bread of our soul is the word of God. For as bread from the earth nourishes the body, so the word from heaven nourishes the substance of the soul. And Christ, handing on the prayer, said to the apostles, “Give us today our daily bread.” Whoever forgets to eat this, that is, to work for it (for the eating of the spiritual bread consists in working; the Lord shows this when he says to the apostles, “Work not for the food that perishes, but for the food that endures to eternal life”), his heart is struck like grass and withers. And as grass is struck and withers when rain is scarce upon it, so the heart, when it falls sick with want of the divine word, is struck and withers, unable to put forth the flower of virtue.
“From the voice of my groaning [my bone] clung [to my flesh].” That is, all the fat and well-being of the body melted away. For true groaning, which also has a voice that is heard, melts the body and works the putting to death of the flesh; since as much as the outer man is destroyed, so much the inner man is renewed.
“I became like a pelican of the desert.” He has shown us a wonderful fruit of wakefulness; for it makes us “like a sparrow alone on a roof.” This seems contemptible to some, yet it has a chosen and blessed way of life. For the one who lives alone like a sparrow takes no thought for food or clothing, and does not fear plotting; for he dwells on a roof and is higher than those who plot against him. And you will surely understand the roof meant here to be that of which the Lord spoke when describing the end; for he says, “Let him who is on the roof not come down to take his garment.”
“All the day they reproached me.” That is, those who seemed to be friends did worse than enemies; for they turned their praises into oaths against me: … setting them as a plot against me, and so turning away from my humiliation as to swear that they would not become like me, nor that such things might befall them as befell me.
“And I withered like grass.” Let us not, then, … in the affairs of this life; for on this account the Prophet called us a shadow and grass, so that we may trust in nothing of the present. … He transferred the saying to the Lord, since he shared in mortal flesh, which perishes like grass; but nevertheless, even when incarnate, he remained incorruptible for ever, as God, and immortal.
“You will arise and have compassion on Zion.” Arise from where? Plainly from the dead. And how does he have compassion on Zion? By changing the threat against her. What was this? “Zion will be ploughed as a field, and Jerusalem will be as a hut for keeping fruit.” And the curse was common, but the change was not common. And you see how Jerusalem has been laid waste even to this day, while Zion is in glory, since Christ had compassion on her “in due time,” that is, at the right moment. And what is the right moment? The ground of the mysteries performed in her.
“And the nations will fear your name.” The cause of this is the preaching that went out from Zion into the whole world. And he rightly said “they will fear”; for at that time the nations did not have the fear of him, but they did from the time he commanded the apostles, “Make disciples of all the nations”; and also “the kings of the earth,” not some but all. Therefore you will say that the righteous are also meant together with the kings; for these are kings appointed by themselves, or rather appointed by God, because they rule over the pleasures and keep the royal image.
“For the Lord will build Zion.” You see how the building of Zion is the cause of the subjection of the kings and of the knowledge of the nations; and he built her not with stones but with wonders, spiritual gifts and glorious mysteries.
“He looked upon the prayer of the lowly.” By the lowly he plainly means the humble-minded, of whom the Lord himself said, “On whom will I look, but on the one who is lowly and quiet and trembles at my words?” So he hints at the apostles.
“Let this be written for another generation.” Who is “this”? Zion, for another generation, that of the nations. For since the Jews were displeased with her and did not receive the mystery in her, she is fittingly recorded as the mother of the nations, to whom what follows is fitting.
“And the people being created will praise the Lord.” For the people from the nations was created, receiving another beginning of birth, the rebirth of the washing; for the divine Scripture is accustomed to call such a renewal a creation. Paul bears witness, saying of Christ, “that he might create the two in himself into one new man.”
“For he looked down from his holy height.” He plainly recalls the coming of the Saviour; for he is said to look down from on high at the time of the incarnation in this sense, that he remained above and appeared below. For this is proper to those who lean out from on high. And he looked down in order to visit the earth. When did he not visit it, you will say? But now the visitation was greater; for it took place for the sake of the dispensation … as what follows shows.
“To hear the groaning of the prisoners.” All were bound by sin, each one held fast by the cords of his own sins; their return Isaiah announced, saying, “… to those in bonds.” And the same were also “sons of those put to death,” who endured the heavy and grievous death of idolatry. These, then, were groaning, wishing to be set free from their bonds; therefore God heard them and, coming to the earth himself, visited them.
“To proclaim in Zion.” Not so that the praise of God, or the message, that is, the Gospel, should stop at those there, but so that, beginning from there, it should be spread over the whole earth. For “out of Zion will go forth the law, and the word of the Lord from Jerusalem; and he will judge between many nations.”
“When the peoples are gathered together.” He sets this out not about one people but about many gathered together; and by the multitude he hints at the nations. … “the hour, that the Son of Man should be glorified,” hinting at the time of the cross, which was fittingly called “the way of his strength.” For the strength and unerring power of the cross is the resurrection from the dead, to which the mystery of the cross led the way.
[“Do not take me up in the half of my days.”] He calls the removal from this world a “taking up”; for it is the ascent of the soul. He prays, then, not to be removed while imperfect in virtue, … thinking the whole life perfect, and the half imperfect and unfinished. … He turned the saying again to the Lord; for “your years” are those he spent in the flesh, “in the generation of generations,” as one who has a finished and complete way of life. Hence Paul too, wishing to present people in perfection, said, “until we all attain to a perfect man, to the measure of the stature of the fullness of Christ.”
“They will perish, but you remain.” He rightly assigned the person to the creation of God, so that it should not perish entirely, since it is God’s work; but it grows old as having been created at all, and is changed as having been created by God. And how do they grow old like a garment and like a cloak? That is, through constant use.
Chapter 102
102PG 93:1331
ΨΑΛΜΟΣ ΡΒ'. i Τῷ Δαυΐδ. » Μήτε ψαλμὸν, μὴτε δὴν, μήτε τι τοιοῦτον τὴν παροῦσαν προφητείαν ἐπέγραψεν, ἐπειδήπερ ἀρχεῖν φήθη, ὅτι τὸ προοίμιον εὐλογίας μέμνηται " διόπερ οὔτε τὸν τριαχοστὸν τρίτον ψαλμὸν jj δὴν ἣ αἷνον ἐπέγραψεν, ἐξ εὐλογίας κἀχεῖνον ἀρχόμενος. « Τὸν εὐϊλατεύοντα πάσαις ταῖς ἀνομίαις. » Καὶ τῆς νῦν καὶ τῆς μελλούσης ἀπαλλάττει φθορᾶς νῦν μὲν γὰρ ἡ τῶν ἡδονῶν ἐπίχειται φθορὰ, ὕστερον δὲ ἡ τῶν τιμωριῶν ἀπόχειται, ἐξ ὧν τοὺς αὑτῷ προσερχομένους ῥύσεται. « Τὸν στεφανοῦντά σε ἐν ἐλέει. » Ἐὰν γὰρ ἧς πρὸς τὸν πλησίον συμπαθὴς, στέφαvóv σοι τὴν τῶν οὐρανῶν βασ!λείαν χαρίσεται λέγων Δεῦτε οἱ εὐ.ογημένγοι τοῦ Πατρός μου, μήσατε τὴν ἡτοιμασμένην ὑμῖν βασιιείαν ἀπὸ xaca6oAnc κόσμου. ᾿Επείνασα γὰρ, καὶ ἐδώκατέ μοι φαγεῖν" ἐδίψρησα, καὶ ἐποτίσατέ με, χοὶ τὰ τούτοις ἑπόμενα" ἐλεῶν δὲ τοῦτο λέγε! " Παχάριοι οἱ ἐλεήμονες, ὅτι αὐτοὶ ἐϊεηθήσονται. € Τὸν ἐμπιπλῶντα ἐν ἀγαθοῖς. » Καὶ τίς ἡμῶν ἡ ἐπιθυμία; Ιζληθῆναι θεούς" τ του γὰρ ἐπιθυμήσας 6 Αδὰμ, τῆς ἀπειρημένης ἐγεύσατο βρώσεως. Ταύτην τοίνυν ἡμῶν ὁ Κύριος τὴν ἐπιθυμίαν ἀγαθοῖς ἐπλήρωσε, συμμόρφους ἡμᾶς ἑαυτοῦ χαταστήσας τῇ δωρεᾷ τοῦ βαπτίσματος, ὥστε xa θεοὺς διὰ τοῦτο προσαγορεύεσθαι χάριτι. « ᾿Αναχαινισθήσετα: ὡς ἀετοῦ. » Χρόνῳ γὰρ πολλῷ τοῦτο γηράσαν τὸ ζῶον, ἐπανἐρχεται εἰς ἀχμήν" εἶναι δὲ καὶ ἰσχυρὸν μετὰ γῆρᾶᾳς λέγεται. ἸΙλὴν τότε ἡ νεότης ἡμῶν εἰς ἀναχαιουνισμὸν ἔρχεται, ὅταν ὑψιπετοῦς ἀετοῦ δίχην γενώμεθα, μιηχέτι τὰ τῆς γῆς, ἀλλὰ τὰ ἄνω φρονοῦντες " ὥσπερ ἡμῖν xa Παῦλος ὑπέθετο. ᾿᾽λετοῦ δὲ ποίου, ἀλλ᾽ ἢ πάντως τοῦ Χριστοῦ, περὶ οὗ Μωσῇς οὕτως ἄδων ἡνίττετο, Ὡς ἀετὸς σκεπάζει γοσσιὰν ἑαυτοῦ, καὶ ἐπὶ τοῖς νεοσσοῖς αὐτοῦ ἐπεπόθησε; τίς οὗτος ἐπήγαγε " Κύριος μόνος ἦγεν αὐτούς καὶ οὐκ ἣν μετ᾽ αὑτῶν Θεὸς dAAózpuoc. « Ἐγνώρισε τὰς ὁδοὺς αὐτοῦ τῷ Μωσῇ. » Πάλαι; φησὶ, χρῖμα ποιεῖ τοῖς ἀδικουμένοις. Δηλοῖ τάσδε ὁ νόμος, ἐν (p τὰς ὁδοὺς αὐτοῦ, δηλαδὴ τὰς ἐντολὰς, τῷ Μωσῇ ἐγνώρισς, xax δι᾽ αὐτοῦ τοῖς υἱοῖς Ἰσραὴλ τὰ θελήματα αὐτοῦ. Θέλημα γὰρ τοῦ Θεοῦ, τὸ μὴ μοιχεύειν, μὴ φονεύειν, μὴ χλέπτειν, μὴ δομαρτυρεῖν ἐπειδὴ διὰ τούτων σωζόμεθα. 1 Οἰχτίρμων xaY ἐλεήμων ὁ Κύριος. » δ᾽ Οὐχοῦν τὸ, εἰς τέλος) χρήσεται, οὔτε τὺν ἔλεον διηνεχῶς τοῖς ἀναξίοις χαρίζεται" ἐπεὶ πῶς ὁ Θεὸς χριτὴς, καὶ δίxatoz, καὶ ἰσχυρὸς, καὶ μαχρόθυμος; πῶς ἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ; Κιρνᾷ τοίνυν τῷ ἐλέῳ τὴν ὀργὴν, ὅτε θαλλόμενος " ὅτε δὲ ὀργῆς, ἐπιφέρων ἐν ἡμέρᾳ ὀργῆς καὶ δικαιοχρισίας ἐν f, φησὶν ὁ Παῦλος, ἀποδώσει ἑχάστῳ χατὰ τὰ ἔργα αὐτοῦ. Διόπερ, φησὶν, οὐχ εἰς μὲν ἐλέου xxtpbg, αὐτὸν προτὸν αἰῶνα μηνιεῖ, τὸν παρόντα αἰῶνα τῷ μέλλοντι γὰρ τὴν χρίσιν καὶ τὴν ὀργὴν ἐφύλαξεν. « Καθὼς οἰχτείρει πατὴρ υἱούς. » Ἐν σχότῳ γάρ εἰσι καὶ δεσμοῖς οἱ ἐν ἁμαρτίαις τυγχάνοντες ἄνθρωποι" ἀπαλλαγέντες δὲ τῶν πλημβελημάτων, ἐν φωτὶ δηλονότι μετατεθέντες γίνονται" ὥστε εἰχότως τὴν τῶν ἁμαρτημάτων ἀπαλλαγὴν μετἀθασιν τὴν ἀπὸ δυσμῶν εἰς ἀνατολὰς χέχληχεν " ὁμοῦ üt καὶ ἡμᾶς διδάξαι, τί μέσον ἁμαρτίας καὶ “Ὅτι αὐτὸς ἔγνώ τὸ πλάσμα ἡμῶν. ' οἷδε γὰρ ἡμῶν Εἰχότως ἡμῖν, c ται πρῶτον μὲν, ὡς αὐὖτοῦ πλάσματος τὴν ἃ τὸς πλάσας ἡμᾶς "“ ἔπειτα σαρχωθεὶς, καὶ xa0' ἡμᾶς γενόμενος ἄνθρωπος. «ἤλνθρωπος ὡσεὶ χόρτος. Ὁμοῦ μὲν ἡμῶν τὸ σαθρὸν, ὁμοῦ δὲ καὶ πρόσχαιgov τοῖς εἰρημένοις ἔδειξεν. « Τὸ δὲ ἔλεος τοῦ Κυρίου ἀπὸ τοῦ αἰῶνος. » Καλῶς δὲ διαθήχη ὁ νόμος τοῦ Θεοῦ προτηγόρευται, ἵνα χληρονομίαν ἐλπίζωμεν ἐξ αὐτῆς οἱ φυλάττοντες. « Κύριος ἐν τῷ οὐρανῷ ἡτοίμασε. » Βασιλεύξι γὰρ ἁπάντων, ἣ ἀχόντων, j| ἐχόντων " ὃς ἑχὼν ὑποτάττεται" μισθὸν γὰρ τῇ ας τὸ μετ᾽ αὐτοῦ βασιλεῦσαι τοῦ T σπότου, ὁ τοιοῦτος δέχεται. « Αἰνεῖτε τὸν Κύριον, πάντα τὰ ἔργα. » « Φυσιχαῖς δηλονότι χινήσεσιν. Εἰ δὲ πάντα τὰ ἔργα εὐλογεῖ τὸν Θεὸν, πῶς οὐ πολὺ μᾶλλον ἡμεῖς, οἱ πλειόνων μὲν παρ᾽ αὐτοῦ καὶ μειζόνων ἀπολαύσαντες, ὄργανον δὲ τῆς εὐλογίας παρ᾽ αὐτοῦ τὸν λόμαχάριος δὲ ἐχουσίου δουλεία γον δεξάμενοι; « Ἐν παντὶ τόπῳ τῆς δεσποτείας αὐτοῦ. » ἂν ἐν ἀγορᾷ τύχης. x&v ἐν λουτρῷ, χἂν ἐν δεσμωτηρίῳ, xày ἐν βασιλείοις, ἀναμνησθεὶς ὅτ: τόπον πατεῖς τῆς τοῦ Θεοῦ δεσποτείας τυγχάνοντα, μὴ παύσῃ τὸν Δημιουργὸν εὐλογῶν, ἵνα σοι χωρίον ἔχαστον ἐχχλησία Θεοῦ καὶ ἀγγέλων συναγωγὴ καὶ οὐρανοῦ γειτόνημα γένηται.
PsALMOS RB'. i Tǭ Dauïd. » Mēte psalmon, mēte dēn, mēte ti toiouton tēn parousan prophēteian epegrapsen, epeidēper archein phēthē, hoti to prooimion eulogias memnētai " dioper oute ton triachoston triton psalmon jj dēn hē hainon epegrapsen, ex eulogias kacheinon archomenos. « Ton euïlateuonta pasais tais anomiais. » Kai tēs nyn kai tēs mellousēs apallattei phthoras nyn men gar hē tōn hēdonōn epicheitai phthora, hysteron de hē tōn timōriōn apocheitai, ex hōn tous hautǭ proserchomenous rhysetai. « Ton stephanounta se en eleei. » Ean gar hēs pros ton plēsion sympathēs, stephavov soi tēn tōn ouranōn bas!leian charisetai legōn Deute hoi eu.ogēmengoi tou Patros mou, mēsate tēn hētoimasmenēn hymin basiieian apo xaca6oAnc kosmou. ᾿Epeinasa gar, kai edōkate moi phagein" edipsrēsa, kai epotisate me, choi ta toutois hepomena" eleōn de touto lege! " Pacharioi hoi eleēmones, hoti autoi eïeēthēsontai. € Ton empiplōnta en agathois. » Kai tis hēmōn hē epithymia? Izlēthēnai theous" t tou gar epithymēsas 6 Adam, tēs apeirēmenēs egeusato brōseōs. Tautēn toinyn hēmōn ho Kyrios tēn epithymian agathois eplērōse, symmorphous hēmas heautou chatastēsas tę̄ dōreą tou baptismatos, hōste xa theous dia touto prosagoreuesthai chariti. « ᾿Anachainisthēseta: hōs aetou. » Chronǭ gar pollǭ touto gērasan to zōon, epanerchetai eis achmēn" einai de kai ischyron meta gēraąs legetai. IIlēn tote hē neotēs hēmōn eis anachaiounismon erchetai, hotan hypsipetous aetou dichēn genōmetha, miēcheti ta tēs gēs, alla ta anō phronountes " hōsper hēmin xa Paulos hypetheto. ᾿᾽letou de poiou, all᾽ ē pantōs tou Christou, peri hou Mōsę̄s houtōs adōn hēnitteto, Hōs aetos skepazei gossian heautou, kai epi tois neossois autou epepothēse? tis houtos epēgage " Kyrios monos ēgen autous kai ouk hēn met᾽ hautōn Theos dAAozpuoc. « Egnōrise tas hodous autou tǭ Mōsę̄. » Palai? phēsi, chrima poiei tois adikoumenois. Dēloi tasde ho nomos, en (p tas hodous autou, dēladē tas entolas, tǭ Mōsę̄ egnōriss, xax di᾽ autou tois huiois Israēl ta thelēmata autou. Thelēma gar tou Theou, to mē moicheuein, mē phoneuein, mē chleptein, mē domartyrein epeidē dia toutōn sōzometha. 1 Oichtirmōn xaY eleēmōn ho Kyrios. » d᾽ Ouchoun to, eis telos) chrēsetai, oute tyn eleon diēnechōs tois anaxiois charizetai" epei pōs ho Theos chritēs, kai dixatoz, kai ischyros, kai machrothymos? pōs apodōsei hekastǭ kata ta erga autou? Kirną toinyn tǭ eleǭ tēn orgēn, hote thallomenos " hote de orgēs, epipherōn en hēmerą orgēs kai dikaiochrisias en f, phēsin ho Paulos, apodōsei hechastǭ chata ta erga autou. Dioper, phēsin, ouch eis men eleou xxtpbg, auton proton aiōna mēniei, ton paronta aiōna tǭ mellonti gar tēn chrisin kai tēn orgēn ephylaxen. « Kathōs oichteirei patēr huious. » En schotǭ gar eisi kai desmois hoi en hamartiais tynchanontes anthrōpoi" apallagentes de tōn plēmbelēmatōn, en phōti dēlonoti metatethentes ginontai" hōste eichotōs tēn tōn hamartēmatōn apallagēn metathasin tēn apo dysmōn eis anatolas chechlēchen " homou ut kai hēmas didaxai, ti meson hamartias kai “Hoti autos egnō to plasma hēmōn. ' hoide gar hēmōn Eichotōs hēmin, c tai prōton men, hōs auytou plasmatos tēn ha tos plasas hēmas "“ epeita sarchōtheis, kai xa0' hēmas genomenos anthrōpos. «ēlnthrōpos hōsei chortos. Homou men hēmōn to sathron, homou de kai proschaigov tois eirēmenois edeixen. « To de eleos tou Kyriou apo tou aiōnos. » Kalōs de diathēchē ho nomos tou Theou protēgoreutai, hina chlēronomian elpizōmen ex autēs hoi phylattontes. « Kyrios en tǭ ouranǭ hētoimase. » Basileuxi gar hapantōn, hē achontōn, j| echontōn " hos hechōn hypotattetai" misthon gar tę̄ as to met᾽ autou basileusai tou T spotou, ho toioutos dechetai. « Aineite ton Kyrion, panta ta erga. » « Physichais dēlonoti chinēsesin. Ei de panta ta erga eulogei ton Theon, pōs ou poly mallon hēmeis, hoi pleionōn men par᾽ autou kai meizonōn apolausantes, organon de tēs eulogias par᾽ autou ton lomacharios de echousiou douleia gon dexamenoi? « En panti topǭ tēs despoteias autou. » an en agorą tychēs. x&v en loutrǭ, chan en desmōtēriǭ, xay en basileiois, anamnēstheis hot: topon pateis tēs tou Theou despoteias tynchanonta, mē pausę̄ ton Dēmiourgon eulogōn, hina soi chōrion echaston echchlēsia Theou kai angelōn synagōgē kai ouranou geitonēma genētai.
[Psalm 102] “Of David.” He entitled the present prophecy neither psalm, nor song, nor anything of the kind, since he thought it enough that the opening makes mention of blessing; for the same reason he did not entitle the thirty-third psalm either song or praise, since it too begins with blessing.
“Who is gracious to all [your] lawlessnesses.” He frees from both the present corruption and that to come; for now the corruption of pleasures lies upon us, and later that of punishments is laid up, from both of which he will deliver those who come to him.
“Who crowns you with mercy.” For if you are compassionate toward your neighbour, he will grant you the kingdom of heaven as a crown, saying, “Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. For I was hungry and you gave me food; I was thirsty and you gave me drink,” and what follows. And he says this of those who show mercy: “Blessed are the merciful, for they will receive mercy.”
“Who fills [your desire] with good things.” And what is our desire? To be called gods; for it was in desiring this that Adam tasted the forbidden food. This desire of ours, then, the Lord filled with good things, making us conformed to himself by the gift of baptism, so that for this reason we are even called gods by grace.
“[Your youth] will be renewed like the eagle’s.” For this creature, having grown old over a long time, returns to its prime; and it is said to be strong even after old age. But our youth comes to renewal when we become like a high-flying eagle, no longer minding the things of the earth but the things above, as Paul too counselled us. And of what eagle, if not altogether of Christ, of whom Moses hinted when he sang, “As an eagle shelters its nest and yearns over its young”? Who this is he added: “The Lord alone led them, and there was no foreign god with them.”
“He made known his ways to Moses.” Long ago, he says, he “does judgment for those who are wronged.” The law shows these things, in which he made known his ways, that is, the commandments, to Moses, and through him “his will to the sons of Israel.” For the will of God is not to commit adultery, not to murder, not to steal, not to bear false witness; since through these we are saved.
“Compassionate and merciful is the Lord.” So [he will not use anger] “to the end,” nor does he grant mercy forever to the unworthy; for how else is God judge, and righteous, and strong, and long-suffering? How will he render to each according to his works? He mixes, then, anger with mercy: … when it is a time of mercy, putting it forward; and when it is a time of anger, bringing it on “in the day of wrath and righteous judgment, in which,” says Paul, “he will render to each according to his works.” Therefore, he says, “he will not be angry for ever”: not in the present age; for he has kept the judgment and the anger for the age to come.
“As a father has compassion on sons.” For men who are in sins are in darkness and bonds; but freed from their offences, they are plainly transferred into light; so he fittingly called the release from sins a passing “from the west to the east,” at the same time teaching us what lies between sin and …
“For he knows our frame.” Fittingly … to us, first as the one who formed us, knowing the … of his own creature; and then as having become incarnate and become man like us.
“Man is like grass.” By what he said he showed at once our frailty and our transience.
“But the mercy of the Lord is from everlasting.” The law of God is rightly called a “covenant,” so that we who keep it may hope for an inheritance from it.
“The Lord has prepared [his throne] in heaven.” For he reigns over all, whether unwilling or willing. Blessed is the slavery of the one who is subject willingly; for such a one receives as the wage of his willing service to reign with the Master.
“Bless the Lord, all his works,” plainly by their natural movements. And if all the works bless God, how much more we, who have enjoyed more and greater gifts from him, and have received from him speech as the instrument of blessing?
“In every place of his dominion.” Whether you are in the marketplace, or in the bath, or in prison, or in a palace, remembering that you tread a place that belongs to God’s dominion, do not cease blessing the Creator, so that every place may become for you a church of God, an assembly of angels, and a neighbour of heaven.
Chapter 103
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ΨΑΛΜΟΣ « Κύριε ὁ Θεός μου, ὡς ἐμεγαλύνθης σφόδρα | » Οὐχ ὅτι μεγέθει προσθήχην νος ατὸ " ἀεὶ γάῤ τως ἐστίν ἀλλ᾽ εἰχότως μεγαλυνθῆναι λέγει τοῦ μεγέθους αὐτοῦ τὴν φανέρωσιν, οὖσαν απαντὸς τῷ θυμῷ (τοῦτο γάρ ἐστι A D ἀσφάλειαν θεμελιοῖ τῆς πίστεως " ὅ0 πρότερον, cugóbpozíga» Ot γενομένην εἰς ub Ei γὰρ καὶ ἱκανὰ εἰς δήλωσιν τοῦ τῶν ἀγγέλων δημιουργία, τῶν οὐρανῶν ἡ ἔχτάσ'ς, τούτων ἱχανωτέρα Tj τοῦ Σω- 7| τῆς Y ἧς θεμελίωσις, καὶ ἕτερα ὅσα τούτοις ἐπήγαγεν ἀλλὰ τῆρος σάρχωσιξ, τὸ γενέσθαι αὐτὸν ἄνθρωπ' tiv Θεόν" παθεῖν πὸ ὑ ἀτξε 3 ουλάξα,; μεῖναι O:óy παθεῖν τὰ ἡμέτερα, xa φυλάξαι τὴν οἰχείαν ἀπάθειαν" διόπερ καίτοι δεύτερα ταῦτα τῇ τάὀτερὰ τῶν ἄλλων 6 Θεὸς ἔταξεν, Ἐνδύσασθα: δὲ ταύτην αὐτὸν τὴν μεγαλοπρέπειαν καὶ τὴν ἐξομολόγησἷν φησιν, ὥστε δειχθῆναι, ὅτι σαρχωθεὶς οὐ μετε θρωπον, ἀλλὰ καὶ θεὸς μένει, καὶ δὸς E ξει τυγχάνοντα, "p ὡς τῇ δυνάμει τυγχάνοντα πρότερά. πάλιν ἀποδύεσθαι μέλλοντα, ἀλλ᾽ θλήθη εἰς ἄνἄνθρωπος γίνεται, οὐχ ὡς € Ἀναθαλλόμενος φῶς ὡς ἱμάτ καὶ Ἰωάννης ἐχάλεσε; Λέγει δὲ Καὶ τὸ φῶς ἐν τῇ σκχοτξίᾳ φαΐνει, καὶ ἡ σκοτία αὐτὸ οὐ κατἑχάδεν. Ὅσοι δὲ ἔλαδον αὐτὸν, ἔδωκεν αὑτοῖς ἐξουσίαν τέκνα Θεοῦ γεγέσθαι. € ᾿Ἐχτείνων τὸν οὐρανὸν ὡσεὶ δέῤῥιν. » Περὶ τῆς αὐτῆς οἰχονομίας οὕτως Σαφῶς τὸν σαρκωθέντα Δημιουργὲν ἐχήρυξε, ταῦτα περὶ αὐτοῦ λέγων ἅπερ ᾿Ιωάννης ὁ Θεολόγος ἔγρα- Ψεν εἰπὼν γὰρ ἐχεῖνος περὶ τοῦ Θεοῦ, Πάντα δὺ᾽ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγέγετο οὐδὲ ὃν ὃ γέγογε, μετὰ τοῦτο χατιὼν, Ὁ Λόγοξ, φησὶν; σὰρξ ἐγένετο, καὶ ἐσκήγωσενγ' ér. ἡμῖν. « Ὁ στεγάζων ἐν ὕδασι τὰ ὑπερῷα. » Τὰ γὰρ ὑψηλὰ τῶν μυστηρίων ἐν τοῖς ὕδᾶσι τοῦ βαπτίσματος ἔδειξεν. € Ὁ τιθεὶς νέφη τὴν ἐπίδασιν ἀὐτοῦ. » ρανοὺς ἀναλήψεως πέπραχται, ἡνίχα vegédn αὐτὸν ὑπέναδεν. « Ὁ ποιῶν τοὺς ἀγγέλόυς αὐτοῦ πνεύματα. » Τοὺς ἀποστόλους λέγει" οὗτοι γὰρ αὐτοῦ πᾶνταχοῦ τὴν διαθήκην ἀνήγγειλαν οὗτοι καὶ λειτουργοὶ τῶν αὑτοῦ προσταγμάτων ἐγένοντο τούτους πνεύμᾶτα, τουτέστίὶ πνευματιχοὺς, ἀλλὰ μὴν καὶ πὺρ φλέγον διὰ τὴν χορηγίαν τοῦ Πνεύματος τὴν ἐν ἐΐδες γλωσσῶν πυῤίνων ἐπ᾽ αὑτοὺς γενομένην σεν. « Ὁ θεμελιῶν τὴν γῆν ἐπὶ τὴν ἀσφάλειαν. » Γῆν χαλεῖ τὸν ἄνθρωπον. Τοῦτον τοίνυν ἐπὶ τὴν ὅστις οὐ χλιθήσεται εἰς τὸν αἰῶνα τοῦ αἰῶνος, δηλαδὴ ἐν τῷ μέλλοντι. € Ἐπὶ τῶν ὁρέων στήσονται ὕδατα, ἡ θεωρίας "Opr τοὺς προφήτας διὰ τὸ ὕψος τῆς οἷς χαλεῖ" ἐν αὐταῖς ὕδατα ἵστανται, ot διψῶντες διδασχαλίας ποτίζονται. € ᾿Απὸ ἐπιτιμήσεώς oou φεύξονται. » Ποίας ἐπιτιμήσεως; Τῆς χατὰ τῶν Ιουδαίων, Τοῦτο γὰρ προφήτης ἕτερος δείχνυσι" Καὶ δώσω αὐτοῖς oU Aur ἄρτου, οὐδὲ δίψαν ὕδατος, ἃ.1.1ὰ Air τοῦ ἀκοῦσαι «᾿όγον Κυρίου. Ὅταν γὰρ ὁ Θεὸς ὀργισθῇ, σπανίσει τὰ τῶν προφητῶν ὕδατα " ἐπέιδῆπερ οὐκ ἀφ᾽ ἑαυτῶν τὴν χορηγίαν χέχτηνται. Φωνὴν δὲ βρονἧς τὴν τοῦ Εὐαγγελίου λέγει, Qà δειλιᾷ τὰ τῶν προφητῶν ὕδατα, διὰ τὸ ὑπερ- £yov τῆς Ev ἐχείνῃ γνώσεως. « ᾿λναθαίνουσιν ὄρη. » ᾿Αναδαίνουσι γὰρ οἱ προφῆται τῇ θεολογίᾳ, χαταθαίνουτι δὲ τῇ δυνάμει τῶν ἀχουόντων ἁρμοττόμενοι ἀλλ᾽ ἑχάτερον ἐπὶ σωτηρίᾳ τῶν ἀνθρώπων. Τοῦτον γὰρ τῇ προφητείᾳ τόπον ὁ Θεὸς ἐθεμελίωσεν. « Ὁ ἐξαποστέλλων πηγὰς ἐν φάραγξιν. » Οὐ μόνον, φησὶ, τοῖς προφήταις οἴπερ εἰσὶν ὄρη, ἀλλὰ xaY ταπεινοῖς ἀνθρώποις, οἴτινες φάραγγες εἶναι εἰχότως ὀνομάζονται, χάριν ὁ Θεὸς διδασχαλίας ἔδωχεν. Καθάπερ οὖν τὸ ἀπὸ πλήθους ὀῤρῶν, οὕτω τὸ τῆς γνώσεως πλῆθος οὐχ ἐξ ἑνὸς προφήτου, ἀλλ᾽ ἐξ ὅλου συλλέγετα! τοῦ τῶν ὑδάτων πλῆθος προφητίχοῦ συστή ματος. « Ποτιοῦσι πάντα τὰ θηρία τοῦ δρυμοῦ. » Θηρία τοῦ δρυμοῦ οἱ δαίμονες ὀνομάζονται " θηρία δὲ τοῦ ἀγροῦ, τουτέστι τοῦ χόσμου, τοὺς ἁμαρτωλοὺς καλεῖ. Ἐπειδὴ χαθάπερ τὰ ἐν ἀγρῷ θηρία χευροήθη γενέσθαι δύναται, οὕτω: καὶ οἱ ἁμαρτωλοὶ μεταθληθῆναι" διόπερ xaY ποτίζεται τοῖς προφητιxoig ὕδασιν. Ὀνάγρους δὲ τοὺς μηχέτι νωτοφοροῦντας τὴν ἁμᾶάρτίαν ἔἐχάλεσεν, ἐλευθερωθέντας δὲ αὖτὴς" διόπερ αὐτοὺς καὶ διψῶντας τῶν νοητῶν ὑδάτῶν εἰσήγαγε. Τούτους ὁ Θεὸς πρὸς τὸν Ἰὼδ ἠνίξατο" Τίς ἐστιν" ὁ ἀφεὶς ὄναγρον ἐλεύθερον"; δεσμοὺς δὲ αὐτοῖ' τίς ἔλυσεν; « Ποτίζων ὅρη ἐκ τῶν ὑπερῴων αὐτοῦ. » Οὐδὲ γὰρ ἀφ᾽ ἑαυτῶν οἱ προφῆται, ἐξ οὐρανῶν δὲ, οὺς ὁ Θεὸς ὑπερῷα τῆς χτίσεως ἔθετο, ἔχουσι τὴν χορηγίαν τοῦ Πνεύματος. € 'Azb χαρποῦ τῶν ἔργων σου. » Ἔργα τοῦ Θεοῦ οὐ μόνον τὰ δημιουργήματα, ἀλλὰ καὶ τὰ σημεῖα xa τὰ θαύματα" ὧν χαρπὸς τὸ Εὐαγγέλιον, ἐξ οὔ τὸν ἄνθρωπον θεογνωσίᾳ ἐχόρπασεν. Y « Τοῦ ἐξαγαγεῖν ἄρτον Ex τῆς γῆς.» Τοῦ Κυριαχοῦ δηλαδὴ σώματος " ἐχεῖθεν γὰρ τὸν ἄρτον τὸν μυστιχὸν ἐξηγαγέν. « Καὶ οἶνος εὐφραίνει χαρδίαν ἀνθρώπου. » Ὁ μυστιχὸς, εὔδηλον " ὅθεν οὐδὲ σῶμα, ἀλλὰ καρδίαν εὐφραίνει. "Ἔχει γὰρ ἁμαρτημάτων ἄφεσιν, ἐφ᾽ ᾧ μάλιστα 4$ χαρδία τῶν ἀνθρώπων εὐφραίνεται, ἐν τῷ χαρίσματι τῆς χορηγίας τοῦ Πνεύματος" ἐν αὐτῷ γὰρ τὰ πρόσωπα τῶν πιστῶν ἱἰλαρύνεται. Ἐπειδὴ ὁ καρπὸς τοῦ πγεύματος ἀγάπη, χαρὰ, χαθὼς ὁ Παῦλος ἔγραψεν. Θεωρεῖς ὅτι ἄρτον καὶ οἶνόν τὸν μυστιχὸν λέγει " διόπερ τροφὴν ἑχάτερον χαρδίαὰς ἔγραψεν. Πῶς δὲ αὐτὴν ὁ μυστιχὸς ἄρτος στηρίζει, ἀλλ᾽ 1| πεποίθησιν αὐτῇ. παρέχων; ὅτι σῶμα καὶ ἡμεῖς Χριστοῦ τῇ τοῦ μυστιχοῦ σώματος μεταλήψει γινόμεθα. € Χορτασθήσεται τὰ ξύλα τοῦ' πεδίου. » Τίνος χορτασθήσεται; Θεογνωσίας, εὔδηλον. Πῶς (E χορτάζονται; Τῇ μελέτῃ τοῦ λόγου. Τοιγαροῦν ἣν οὐχ ἀποφεύγει, A v ἐχάλεσεν ἐπειδὴ παρὰ τὰς διεξόδους τῶν ὑδάτων πεφυτευμένον γονται. Κἂν γὰρ ἐξ ἐθνῶν Gat, ὧν Λίθανος σύμθολον, φυτευθέντες δὲ παρὰ Θεοῦ τῇ υἱοθεσίᾳ τοῦ βαπτίσματος μελετήσαντες, καὶ αὐτοὶ τὸν νόμον θεογνωσίας χορτάζονται. Στρουθία δὲ χαλεῖ τὰς παρὰ τοῦ διαθόλου καὶ τῶν αὐτῷ συμπραττόντων διωχομένας ψυχὰς, δι᾿ εὐσέθειαν δυνηθείσας τε αὐτοῦ τὰς παγίδας διαφυγεῖν, περὶ ὧν ὁ Δαδὶδ εἴρηκεν Ἡ ψυχὴ ἡμῶν ὡς στρουθίον ἐῤῥύσθη ix τῆς παγίδος τῶν 0n- « Τοῦ ἐρωδιοῦ T, χατοιχία ἡγεῖται αὐτῶν. » Ἐρωδιὸν οὐχ ἂν ἁμάρτοις τὸν Πέτρον εἰπὼν, ἐπειδὴ τῷ Χριστῷ διηνεχῶς ἡχολούθει. “Ὥσπερ γὰρ ὁ ἐρωδιὸς λέγεται, οὕτω καὶ τῶν στρουθίων ἡγεῖσθαι. Δείχνυσι γὰρ αὐτοῖς, πῶς χρὴ τὰ: τῶν θηρευτῶν παγίδας σει μελετῶντες τὸν νόμον ἡμέρα: καὶ νυχτὸς, ΟΝ οὐχ ἐθέλειν χωρίζεσθαι τῶν χεχτημένων ὑπεράλλεσθαι " ἐπειδὴ καὶ αὐτὸς τῇ ἀρνήπαγιδευθεὶς διὰ μετάνοιαν τὴν παγίδα ἐξἐφυγε. « Πέτρα χαταφυγὴ τοῖς λαγωοῖς, » Σύμμαχος, τοῖς xoupoypvAA(otc, ἐξέδωχεν. Οἱ λαγωὴ καὶ οἱ χοιρογρύλλιοι ἐν τοῖς ζώοις τοῖς ἀχαθάρτοις καὶ ἀσθενέσι τάττονται. Τοιγαροῦν ὁ Σολομὼν φησι" Χοιρογρύ.λλιοι ἔθνος οὐκ ἰσχυρὸν ἐποιὴς cayco ἐν πέτραις τοὺς ἑαυτῶν' οἴκους. Μωσῆς δέ Τὸν xájmAor, καὶ τὸν ὗν, καὶ τὸν δασύποδαν ὅπερ ἔστι λαγωὸς, οὐκ ἔδεσθε. Διὰ τούτων τοίνυν ὁ Δαθὶὸ τὰ ἔθνη αἰνίττεται " οὗτον γὰρ καταφυγὴν τὴν νοητὴν πέτραν τὴν ᾿Ἐχχλησίαν ἔχουσι " xa δι᾽ αὐτῆς δυναμοῦνται καὶ χαθαίρονται. 'Ἔλαφοι: δὲ, ἐπειδὴ χαθαρὰ ζῶα τυγχάνουσιν, ἀναγκαίως αἱ ψυκαὶ τῶν δικαίων εἰσὶν, ὅσαι τὸν νόμον ἐφύλαξαν. « Ἐποίησε σελήνην εἰς χαιρούς. » Καὶ μὴν οὐ μόνην τὴν σελήνην, ἀλλὰ καὶ τὸν ἥλιον καὶ τοὺς ἀστέρας, καὶ εἰς ἡμέρας͵ καὶ μῆνας zal καιροὺς καὶ ἐνιαυτοὺς ἔθετο. ᾿Αλλὰ σελήνην ἐνταῦθα τὴν τῶν ᾿Ιουδαίων λέγει Συναγωγὴν, ἥντινα μέχρι καιρῶν τοῦ νόμου καὶ τῶν προφητῶν ἔθετο ἥλιον δὲ, τὸν Χριστόν. Οὕτω γὰρ αὐτὸν καὶ Μαλαχίας ἔλεγεν " ᾿Αγατελεῖ ὑμῖν τοῖς φοδουμέγοις τὸν Κύριον" ἽΠάλιος δικαιοσύνης " καὶ ἴασις ἐν ταῖς πτέρυξιν αὐτοῦ. Ὅστις ἔγγω civ αὐτοῦ δύσιν" τὸν γὰρ χαιρὸν xaÜ' ὃν προσήχει τὸ πάθος οἰχονομῆσαι ἐγίνωσχεν: ὥστε πρὶν μὲν ἐλθεῖν τοῦτον λέγειν " Οὔπω ἥκει ἡ ὥρα" ὅτε δὲ ἐν τῷ προσήχοντι χαταλαθὼν ἣν ᾿Ελήνυθεν ἡ ὥρα, φησὶν, ἵνα δοξασθῇ ὁ Υἱὶὺς τοῦ ἀνθρώπου. « ἜἜθου σχότος, καὶ ἐγένετο νύξ, ν Σαφῶς τὸν τοῦ σταυροῦ λέγει χαιρὸν, ἐν ᾧ ἔδυνεν ὁ ἡμέτερο; ἥλιος. Τότε γὰρ σχότος ἀπὸ ὥρας ἕχτης ἕως ὥρας ἐνάτης ἐγένετο, ὅπερ εἰς ὁλόχληρον νύχτα, ἕνεχα τοῦ τριημέρου τῆς ἀναστάσεως μυστηρίου παρείληπται. « Ἐν αὐτῇ διελεύσονται πάντα τὰ θηρία. » Ὁστόλους σχορπισθέντας. i νον, τοὺ: λοιποὺς [a ποὺς δικαίους ἐξαιτεῖν εἰς πειρατήρια. Ἢ οὐχὶ τὸν E τῆσδε ὃὲ xoi τοὺς ἀποστόλους τὸν Κύριον λέγειν" Σίμων, Σίμων, ποσάκις p ἡτησεν ὁ Xaταγᾶς σινιᾶσαι ὑμᾶς ὡς τὸν σῖτον" ἐγὼ δὲ ἐδεήθην περὶ σοῦ ἵνα qu ἐκλίπῃ ἡ πίστις σου. « ᾿Ανέτείλεν ὁ ἥλιος, καὶ συνήχθησαν. » ᾿Αναστάντος γὰρ Χριστοῦ ὑπεχώρησαν. Διὸ Σύμ.ἰαχος ἀντὶ τοῦ συγήχθησαν, ὑποχωρήσουσιν ἔγραψε. Ποὺ δὲ ὑπεχώρησαν; εἰς τὰς ἑαυτῶν μάνδρας" ἔνθα χαταχοιτάζονται ἑρπετῶν δίχην φωλεύον τες. Kal μάλα εἰχότως, ἐπειδὴ τὸ θαῤῥεῖν τοῖς ὄντως ἀνθρώποις δέδωχεν Tj τοῦ Χριστοῦ ἀνάστατις, καὶ προέτρεψε, μέχρις ἑσπέρας, δηλαδὴ τῆς τοῦ βίου συντελείας, τὸ ἔργον τὸ οἰχεῖον ἐργάζεσθαι, τουτέστι ταύτην γὰρ ἡμῖν ὁ Θεὸς εἰς ἐργασίαν πὴν ἀρετήν ἔδωχεν. « Ὡς ἐμεγαλύνθη τὰ ἔργα σου, Κύριε. » Ἐχπλήττεται τοῦ Θεοῦ τὰ εἰρημένα μυστήρια ἐν σοφίᾳ πολλῇ καὶ μεγάλῃ γενόμενα ἣν ὡς ὑπερθάλλουσαν καὶ λίαν ἀπόχρυφον οὐδεὶς τῶν ἀρχόντων τοῦ αἰῶγος τούτου ἔγνωκεν. Ei γὰρ ἔγνωσαν, οὐκ ἂν τὸν Κύριον τῆς δόξης ἐσταύρωσαν, χαθά φη- C σιν ὁ Παῦλος. "Ezinpó01 ἡ γῆ τῆς χτίσεώς σου. » Τουτέστι τοῦ ἐγχαινισμοῦ καὶ τῆς 'ἀνανεώσεως. Εἴτις γὰρ ἐν Χριστῷ, καινὴ κτίσις " τὰ ἀρχαῖα παρῆλθεν, ἰδοὺ γέγονε τὰ πάντα xad. Διὰ τί δὲ ἣ γῆ; ἐπειδὴ εἰς αὐτὴν ὁ χλίνας οὐρανοὺς vacaóéὅηχε. Πῶς δὲ pu ἔχτισεν, ἀλλ᾽ ἣ δι᾽ ὑδάτων, ὥσπερ αὐτὴν καὶ ἀπ᾽ ἀρχῆς παρήγαγε; δι᾽ ὑδάτων δὲ τοῦ βαπτίσματος, εὔδηλον μηνύει γὰρ τὸ ἑπόμένον. « Αὕτη ἡ θάλασσα ἣ μεγάλη. » Μεγάλη ἣ χάρις τοῦ βαπτίσμστος, ὡς μεγάλα ἰέχουσα μυστήρια. ροῦσα τὴν ἐνέργειαν τοῦ πνεύματος. Εὐρύχωρος δὲ, ὡς ὅλην χω- Ἕρπετά τε τοὺς ἁμαρτωλοὺς, διὰ τὸ ἕρπειν αὐτοὺς ἐπὶ τὰ γήϊνα ἢ νόησον" οἴπερ διὰ τὸ πλῆθος εἰχότως ὑπὲρ ἀριθμὸν Ἰλέγονται, 3| ὅτι μόνοις τοῖς δικαίοις ἀριθμεῖσθαι Beni Φησὶ γάρ: Ἐμοὶ δὲ “λίαν ἐτιμήθησαν ci glo, σου, ὁ Θεός. Ἐξαριθμήσομαι αὐτοὺς, al ὑπὲρ ἄμμον πιηθυνθήσονται. « Ζῶα μιχρὰ μετὰ μεγάλων. » Οἱ μετρίως δίχαιοι καὶ ἄγαν. Πάντας τὸ βάπτισμα δέχεται, καὶ οὐ μόνον ἁμαρτι A “οὐ τ^7 s Yàq τούτους ὡλοὶ τοῦ λουτροῦ τῆ: παλιγγενεσίας, ἀλλὰ καὶ ol δίχαιοι y ptζουσιν. Ἐπειδὴ ἐὰν μή cic ἀναγεγγηθῇ ἐξ ὕδατος καὶ πνεύματος, οὐ μὴ εἰσέλθῃ εἰς τὴν βασιλείαν" τοῦ Θεοῦ. ἐδαίμογάσρη σιν; n « Πάντα πρὸς σὲ προσδοχῶσι. » Πάντα γὰρ τὰ ἀγαθὰ τῇ χειρὶ τοῦ Θεοῦ περιέσφιγχται,, ἵν᾽ ὅταν ἀνοίξῃ, πάντα πληροῖ καὶ χορτάζῃ χρηστότητος. "Avot&ty ὃὲ αὐτοῦ χειρῶν καὶ τὴν ἔχτᾶσιν τὴν ἐπὶ τοῦ σταυροῦ προσήχει λογίζεσθαι" ἀφ᾽ ἧς πάντα ἐπλήσθη χρηστότητος, τουτέστι φιλανθρωvag: ἐπειδὴ πᾶσα ἁμαρτία διὰ στα « Ἑξαποστελεῖς τ ἮΝν ἂν τοῦτο περ υροῦ συγχεχὼτῆς τῶν νεχρῶν ἀναστάσεως οὶ λέγεσθαι, ὡς ἐπὶ τὴν γῆν ἀποστελλομένου τοῦ ἀνθρωπίνου πνεύματος, ὥστε ἀναχαινισθήναι τὴν &vθρωπότητα, εἰ μὴ τὸ Πγεῦμά σου ὃ Προφήτης εἶπε; σαφῶς τὸ τοῦ Θεοῦ Πνεῦμα τὸ ἅγιον δηλῶν’ οὗ τῇ ἀποστολῇ πᾶσα ἡ γῆ, στ τουτέστι πάντα τὰ ἔθνη ἐχπίσθη, καὶ ἐχαινίσθη" διὰ τοῦ χηρύγματος τῶν ἀποστόλων, εὔδηλον. Εἰς πᾶσαν γὰρ τὴν γῆν énA0gr ὁ φθόγγος αὐτῶν, καὶ εἰς τὰ πέρατα τῆς οἴκουμέγης τὰ ῥήματα αὐτῶν. 5 € Ὁ ἐπιθλέπων ἐπὶ γῆν. » Τοσαύτη γὰρ ἡ τοῦ Δημι ουργοῦ δύναμις, ἱχανὸν αὐτοῦ καὶ τὸ βλέμμα εἶναι, σαλεῦσαι τὴν δοχοῦσαν ἀσάλευτον. € "Act τῷ Κυρίῳ ἐν τῇ ζωῇ μου. » Ὑπόσχεσις ἀγαθὴ καὶ ζωὴν αἰώνιον τῷ 71 παρέχουσα, 6pov τοῦ βίου οξο γίαν τίθεσθαι. ἀνέρχεται. Ἡδυνθείη αὐτῷ ἡ διαλογή μου.» ᾿Ἐὰν γὰρ ὁ Θεὸς ἐπὶ ταῖς ἡμετέραις ἀρεσθῇ λέξεσι, τότε καὶ ἡ μεῖς εἰχότως ἐπ᾽ αὐτῷ εὐφραινόμεθα, ἀγαθὰ παρ᾽ αὐτοῦ τὰ μὲν ἤδη λαμθάνοντες, τὰ δὲ προσδεχόμενοι" καὶ τὸ, Χαίρετε ἐν Κυρίῳ πάντοτε, ἀποπληρῶσαι δυνάμεθα. « Ἐχλείποιεν ἁμαρτωλοὶ ἀπὸ τῆς γῆς. » "Eotxbz τῷ προοιμίῳ καὶ τὸ τέλος ἐπέθηχεν. Ἐχρῆν γὰρ περὶ τηλιχούτων μυστηρίων ἐνθέμενον, ἀρχὴν καὶ τέλος τοῦ λόγου τὴν εἰς Θεὸν εὐλογίαν ποιήσασθαι, ἧς καὶ ἡμεῖς μετὰ σπουδῆς ἐχώμεθα. Εὐλογία τινὰ τὴν τοῦ Θεοῦ Εἰς ἀγγέλων γὰρ τάξιν ὁ τοιοῦτ γὰρ Θεοῦ διηνεχὴς εἰς εὐζωΐαν ῥυθμίζει τὸν βίον τὸν ἡμέτερον.
PsALMOS « Kyrie ho Theos mou, hōs emegalynthēs sphodra | » Ouch hoti megethei prosthēchēn nos ato " aei gar tōs estin all᾽ eichotōs megalynthēnai legei tou megethous autou tēn phanerōsin, ousan apantos tǭ thymǭ (touto gar esti A D asphaleian themelioi tēs pisteōs " ho0 proteron, cugobpoziga» Ot genomenēn eis ub Ei gar kai hikana eis dēlōsin tou tōn angelōn dēmiourgia, tōn ouranōn hē echtas's, toutōn hichanōtera Tj tou Sō- 7| tēs Y hēs themeliōsis, kai hetera hosa toutois epēgagen alla tēros sarchōsix, to genesthai auton anthrōp' tiv Theon" pathein po hy atxe 3 oulaxa,? meinai O:oy pathein ta hēmetera, xa phylaxai tēn oicheian apatheian" dioper kaitoi deutera tauta tę̄ taotera tōn allōn 6 Theos etaxen, Endysastha: de tautēn auton tēn megaloprepeian kai tēn exomologēsin phēsin, hōste deichthēnai, hoti sarchōtheis ou mete thrōpon, alla kai theos menei, kai dos E xei tynchanonta, "p hōs tę̄ dynamei tynchanonta protera. palin apodyesthai mellonta, all᾽ thlēthē eis ananthrōpos ginetai, ouch hōs € Anathallomenos phōs hōs himat kai Iōannēs echalese? Legei de Kai to phōs en tę̄ skchotxią phaïnei, kai hē skotia auto ou katechaden. Hosoi de eladon auton, edōken hautois exousian tekna Theou gegesthai. € ᾿Echteinōn ton ouranon hōsei derrhin. » Peri tēs autēs oichonomias houtōs Saphōs ton sarkōthenta Dēmiourgen echēryxe, tauta peri autou legōn haper ᾿Iōannēs ho Theologos egra- Psen eipōn gar echeinos peri tou Theou, Panta dy᾽ autou egeneto, kai chōris autou egegeto oude hon ho gegoge, meta touto chatiōn, Ho Logox, phēsin? sarx egeneto, kai eskēgōseng' er. hēmin. « Ho stegazōn en hydasi ta hyperǭa. » Ta gar hypsēla tōn mystēriōn en tois hydasi tou baptismatos edeixen. € Ho titheis nephē tēn epidasin autou. » ranous analēpseōs peprachtai, hēnicha vegedn auton hypenaden. « Ho poiōn tous angelous autou pneumata. » Tous apostolous legei" houtoi gar autou pantachou tēn diathēkēn anēngeilan houtoi kai leitourgoi tōn hautou prostagmatōn egenonto toutous pneumata, toutestii pneumatichous, alla mēn kai pyr phlegon dia tēn chorēgian tou Pneumatos tēn en eïdes glōssōn pyrinōn ep᾽ hautous genomenēn sen. « Ho themeliōn tēn gēn epi tēn asphaleian. » Gēn chalei ton anthrōpon. Touton toinyn epi tēn hostis ou chlithēsetai eis ton aiōna tou aiōnos, dēladē en tǭ mellonti. € Epi tōn horeōn stēsontai hydata, hē theōrias "Opr tous prophētas dia to hypsos tēs hois chalei" en autais hydata histantai, ot dipsōntes didaschalias potizontai. € ᾿Apo epitimēseōs oou pheuxontai. » Poias epitimēseōs? Tēs chata tōn Ioudaiōn, Touto gar prophētēs heteros deichnysi" Kai dōsō autois oU Aur artou, oude dipsan hydatos, ha.1.1a Air tou akousai «᾿ogon Kyriou. Hotan gar ho Theos orgisthę̄, spanisei ta tōn prophētōn hydata " epeidēper ouk aph᾽ heautōn tēn chorēgian chechtēntai. Phōnēn de bronēs tēn tou Euangeliou legei, Qa deilią ta tōn prophētōn hydata, dia to hyper- £yov tēs Ev echeinę̄ gnōseōs. « ᾿lnathainousin orē. » ᾿Anadainousi gar hoi prophētai tę̄ theologią, chatathainouti de tę̄ dynamei tōn achouontōn harmottomenoi all᾽ hechateron epi sōtērią tōn anthrōpōn. Touton gar tę̄ prophēteią topon ho Theos ethemeliōsen. « Ho exapostellōn pēgas en pharanxin. » Ou monon, phēsi, tois prophētais oiper eisin orē, alla xaY tapeinois anthrōpois, oitines pharanges einai eichotōs onomazontai, charin ho Theos didaschalias edōchen. Kathaper oun to apo plēthous orrōn, houtō to tēs gnōseōs plēthos ouch ex henos prophētou, all᾽ ex holou syllegeta! tou tōn hydatōn plēthos prophētichou systē matos. « Potiousi panta ta thēria tou drymou. » Thēria tou drymou hoi daimones onomazontai " thēria de tou agrou, toutesti tou chosmou, tous hamartōlous kalei. Epeidē chathaper ta en agrǭ thēria cheuroēthē genesthai dynatai, houtō: kai hoi hamartōloi metathlēthēnai" dioper xaY potizetai tois prophētixoig hydasin. Onagrous de tous mēcheti nōtophorountas tēn hamaartian eechalesen, eleutherōthentas de autēs" dioper autous kai dipsōntas tōn noētōn hydatōn eisēgage. Toutous ho Theos pros ton Iōd ēnixato" Tis estin" ho apheis onagron eleutheron"? desmous de autoi' tis elysen? « Potizōn horē ek tōn hyperǭōn autou. » Oude gar aph᾽ heautōn hoi prophētai, ex ouranōn de, ous ho Theos hyperǭa tēs chtiseōs etheto, echousi tēn chorēgian tou Pneumatos. € 'Azb charpou tōn ergōn sou. » Erga tou Theou ou monon ta dēmiourgēmata, alla kai ta sēmeia xa ta thaumata" hōn charpos to Euangelion, ex ou ton anthrōpon theognōsią echorpasen. Y « Tou exagagein arton Ex tēs gēs.» Tou Kyriachou dēladē sōmatos " echeithen gar ton arton ton mystichon exēgagen. « Kai oinos euphrainei chardian anthrōpou. » Ho mystichos, eudēlon " hothen oude sōma, alla kardian euphrainei. "Echei gar hamartēmatōn aphesin, eph᾽ hǭ malista 4$ chardia tōn anthrōpōn euphrainetai, en tǭ charismati tēs chorēgias tou Pneumatos" en autǭ gar ta prosōpa tōn pistōn hiilarynetai. Epeidē ho karpos tou pgeumatos agapē, chara, chathōs ho Paulos egrapsen. Theōreis hoti arton kai oinon ton mystichon legei " dioper trophēn hechateron chardiaas egrapsen. Pōs de autēn ho mystichos artos stērizei, all᾽ 1| pepoithēsin autę̄. parechōn? hoti sōma kai hēmeis Christou tę̄ tou mystichou sōmatos metalēpsei ginometha. € Chortasthēsetai ta xyla tou' pediou. » Tinos chortasthēsetai? Theognōsias, eudēlon. Pōs (E chortazontai? Tę̄ meletę̄ tou logou. Toigaroun hēn ouch apopheugei, A v echalesen epeidē para tas diexodous tōn hydatōn pephyteumenon gontai. Kan gar ex ethnōn Gat, hōn Lithanos symtholon, phyteuthentes de para Theou tę̄ huiothesią tou baptismatos meletēsantes, kai autoi ton nomon theognōsias chortazontai. Strouthia de chalei tas para tou diatholou kai tōn autǭ symprattontōn diōchomenas psychas, di᾿ eusetheian dynētheisas te autou tas pagidas diaphygein, peri hōn ho Dadid eirēken Hē psychē hēmōn hōs strouthion errhysthē ix tēs pagidos tōn 0n- « Tou erōdiou T, chatoichia hēgeitai autōn. » Erōdion ouch an hamartois ton Petron eipōn, epeidē tǭ Christǭ diēnechōs hēcholouthei. “Hōsper gar ho erōdios legetai, houtō kai tōn strouthiōn hēgeisthai. Deichnysi gar autois, pōs chrē ta: tōn thēreutōn pagidas sei meletōntes ton nomon hēmera: kai nychtos, ON ouch ethelein chōrizesthai tōn chechtēmenōn hyperallesthai " epeidē kai autos tę̄ arnēpagideutheis dia metanoian tēn pagida exephyge. « Petra chataphygē tois lagōois, » Symmachos, tois xoupoypvAA(otc, exedōchen. Hoi lagōē kai hoi choirogryllioi en tois zōois tois achathartois kai asthenesi tattontai. Toigaroun ho Solomōn phēsi" Choirogry.llioi ethnos ouk ischyron epoiēs cayco en petrais tous heautōn' oikous. Mōsēs de Ton xajmAor, kai ton hyn, kai ton dasypodan hoper esti lagōos, ouk edesthe. Dia toutōn toinyn ho Dathio ta ethnē ainittetai " houton gar kataphygēn tēn noētēn petran tēn ᾿Echchlēsian echousi " xa di᾽ autēs dynamountai kai chathairontai. 'Elaphoi: de, epeidē chathara zōa tynchanousin, anankaiōs hai psykai tōn dikaiōn eisin, hosai ton nomon ephylaxan. « Epoiēse selēnēn eis chairous. » Kai mēn ou monēn tēn selēnēn, alla kai ton hēlion kai tous asteras, kai eis hēmeras͵ kai mēnas zal kairous kai eniautous etheto. ᾿Alla selēnēn entautha tēn tōn ᾿Ioudaiōn legei Synagōgēn, hēntina mechri kairōn tou nomou kai tōn prophētōn etheto hēlion de, ton Christon. Houtō gar auton kai Malachias elegen " ᾿Agatelei hymin tois phodoumegois ton Kyrion" HiPalios dikaiosynēs " kai iasis en tais pteryxin autou. Hostis engō civ autou dysin" ton gar chairon xaU' hon prosēchei to pathos oichonomēsai eginōschen: hōste prin men elthein touton legein " Oupō hēkei hē hōra" hote de en tǭ prosēchonti chatalathōn hēn ᾿Elēnythen hē hōra, phēsin, hina doxasthę̄ ho Huiiys tou anthrōpou. « EEthou schotos, kai egeneto nyx, n Saphōs ton tou staurou legei chairon, en hǭ edynen ho hēmetero? hēlios. Tote gar schotos apo hōras hechtēs heōs hōras enatēs egeneto, hoper eis holochlēron nychta, henecha tou triēmerou tēs anastaseōs mystēriou pareilēptai. « En autę̄ dieleusontai panta ta thēria. » Hostolous schorpisthentas. i non, tou: loipous [a pous dikaious exaitein eis peiratēria. Ē ouchi ton E tēsde hoe xoi tous apostolous ton Kyrion legein" Simōn, Simōn, posakis p hētēsen ho Xatagas siniasai hymas hōs ton siton" egō de edeēthēn peri sou hina qu eklipę̄ hē pistis sou. « ᾿Aneteilen ho hēlios, kai synēchthēsan. » ᾿Anastantos gar Christou hypechōrēsan. Dio Sym.iachos anti tou sygēchthēsan, hypochōrēsousin egrapse. Pou de hypechōrēsan? eis tas heautōn mandras" entha chatachoitazontai herpetōn dichēn phōleuon tes. Kal mala eichotōs, epeidē to tharrhein tois ontōs anthrōpois dedōchen Tj tou Christou anastatis, kai proetrepse, mechris hesperas, dēladē tēs tou biou synteleias, to ergon to oicheion ergazesthai, toutesti tautēn gar hēmin ho Theos eis ergasian pēn aretēn edōchen. « Hōs emegalynthē ta erga sou, Kyrie. » Echplēttetai tou Theou ta eirēmena mystēria en sophią pollę̄ kai megalę̄ genomena hēn hōs hyperthallousan kai lian apochryphon oudeis tōn archontōn tou aiōgos toutou egnōken. Ei gar egnōsan, ouk an ton Kyrion tēs doxēs estaurōsan, chatha phē- C sin ho Paulos. "Ezinpo01 hē gē tēs chtiseōs sou. » Toutesti tou enchainismou kai tēs 'ananeōseōs. Eitis gar en Christǭ, kainē ktisis " ta archaia parēlthen, idou gegone ta panta xad. Dia ti de hē gē? epeidē eis autēn ho chlinas ouranous vacaoehoēche. Pōs de pu echtisen, all᾽ hē di᾽ hydatōn, hōsper autēn kai ap᾽ archēs parēgage? di᾽ hydatōn de tou baptismatos, eudēlon mēnyei gar to hepomenon. « Hautē hē thalassa hē megalē. » Megalē hē charis tou baptismstos, hōs megala iechousa mystēria. rousa tēn energeian tou pneumatos. Eurychōros de, hōs holēn chō- Herpeta te tous hamartōlous, dia to herpein autous epi ta gēïna ē noēson" oiper dia to plēthos eichotōs hyper arithmon Ilegontai, 3| hoti monois tois dikaiois arithmeisthai Beni Phēsi gar: Emoi de “lian etimēthēsan ci glo, sou, ho Theos. Exarithmēsomai autous, al hyper ammon piēthynthēsontai. « Zōa michra meta megalōn. » Hoi metriōs dichaioi kai agan. Pantas to baptisma dechetai, kai ou monon hamarti A “ou t^7 s Yaq toutous hōloi tou loutrou tē: palingenesias, alla kai ol dichaioi y ptzousin. Epeidē ean mē cic anagengēthę̄ ex hydatos kai pneumatos, ou mē eiselthę̄ eis tēn basileian" tou Theou. edaimogasrē sin? n « Panta pros se prosdochōsi. » Panta gar ta agatha tę̄ cheiri tou Theou periesphinchtai,, hin᾽ hotan anoixę̄, panta plēroi kai chortazę̄ chrēstotētos. "Avot&ty hoe autou cheirōn kai tēn echtasin tēn epi tou staurou prosēchei logizesthai" aph᾽ hēs panta eplēsthē chrēstotētos, toutesti philanthrōvag: epeidē pasa hamartia dia sta « Hexaposteleis t ĒNn an touto per yrou synchechōtēs tōn nechrōn anastaseōs oi legesthai, hōs epi tēn gēn apostellomenou tou anthrōpinou pneumatos, hōste anachainisthēnai tēn &vthrōpotēta, ei mē to Pgeuma sou ho Prophētēs eipe? saphōs to tou Theou Pneuma to hagion dēlōn’ hou tę̄ apostolę̄ pasa hē gē, st toutesti panta ta ethnē echpisthē, kai echainisthē" dia tou chērygmatos tōn apostolōn, eudēlon. Eis pasan gar tēn gēn enA0gr ho phthongos autōn, kai eis ta perata tēs oikoumegēs ta rhēmata autōn. 5 € Ho epithlepōn epi gēn. » Tosautē gar hē tou Dēmi ourgou dynamis, hichanon autou kai to blemma einai, saleusai tēn dochousan asaleuton. € "Act tǭ Kyriǭ en tę̄ zōę̄ mou. » Hyposchesis agathē kai zōēn aiōnion tǭ 71 parechousa, 6pov tou biou oxo gian tithesthai. anerchetai. Hēdyntheiē autǭ hē dialogē mou.» ᾿Ean gar ho Theos epi tais hēmeterais aresthę̄ lexesi, tote kai hē meis eichotōs ep᾽ autǭ euphrainometha, agatha par᾽ autou ta men ēdē lamthanontes, ta de prosdechomenoi" kai to, Chairete en Kyriǭ pantote, apoplērōsai dynametha. « Echleipoien hamartōloi apo tēs gēs. » "Eotxbz tǭ prooimiǭ kai to telos epethēchen. Echrēn gar peri tēlichoutōn mystēriōn enthemenon, archēn kai telos tou logou tēn eis Theon eulogian poiēsasthai, hēs kai hēmeis meta spoudēs echōmetha. Eulogia tina tēn tou Theou Eis angelōn gar taxin ho toiout gar Theou diēnechēs eis euzōïan rhythmizei ton bion ton hēmeteron.
[Psalm 103] “Lord my God, how greatly you have been magnified!” Not that he receives any addition to his greatness, for he is always …; but he fittingly says “magnified” of the manifestation of his greatness, which came … to us. For even if the creation of the angels, the stretching out of the heavens, the founding of the earth, and the other things he added to these are enough to show …, more than enough is the Saviour’s incarnation: that, remaining God, he became man; that he suffered our sufferings and kept his own impassibility. Therefore, although these come second in order, God set them before the others in power. And he says that he “put on” this majesty and “confession,” to show that, when he became incarnate, he was not changed into man, but became man while remaining God as well, and not as one who would put it off again.
“Wrapping himself in light as in a garment.” … whom John too called light; he says, “And the light shines in the darkness, and the darkness did not overcome it. But to all who received him he gave authority to become children of God.”
“Stretching out the heaven like a skin.” Of the same dispensation. He plainly proclaimed the incarnate Creator, saying of him the same things that John the Theologian wrote; for, having said of God, “All things came into being through him, and without him not one thing came into being that has come into being,” he then comes down and says, “The Word became flesh and dwelt among us.”
“Who roofs his upper rooms with waters.” For he showed the lofty things of the mysteries in the waters of baptism.
“Who makes the clouds his chariot.” … was done at his taking up into heaven, when a cloud received him.
“Who makes his angels spirits.” He means the apostles; for they proclaimed his covenant everywhere; they also became ministers of his commands; [he made] these spirits, that is, spiritual men, and moreover a “flaming fire” because of the supply of the Spirit that came upon them in the form of tongues of fire.
“Who founds the earth on its security.” He calls man earth. This one, then, [he founded] upon …, which “will not be moved for ever and ever,” that is, in the age to come.
“The waters will stand upon the mountains.” He calls the prophets mountains because of the height of their contemplation; on them stand waters, with which those who thirst for teaching are given drink.
“At your rebuke they will flee.” What rebuke? That against the Jews. Another prophet shows this: “And I will give them not a famine of bread, nor a thirst for water, but a famine of hearing the word of the Lord.” For when God is angry, the waters of the prophets will run short, since they do not have their supply from themselves. By “the voice of thunder” he means that of the Gospel, before which the waters of the prophets are afraid, because of the surpassing knowledge in it.
“The mountains go up.” For the prophets go up in theology, and come down, fitting themselves to the capacity of their hearers; but each is for the salvation of men. For God founded this place for prophecy.
“Who sends forth springs in the ravines.” Not only, he says, to the prophets, who are mountains, but also to lowly men, who are fittingly called ravines, has God given the grace of teaching. As, then, the abundance of waters is gathered from a multitude of streams, so the abundance of knowledge is gathered not from one prophet but from the whole company of the prophets.
“They will give drink to all the beasts of the field.” The demons are called beasts of the thicket; but he calls sinners beasts of the field, that is, of the world. For as beasts in the field can become tame, so sinners too can be changed; therefore they are also given drink with the prophetic waters. He called “wild asses” those who no longer carry sin on their backs, but have been freed from it; therefore he brought them in as thirsting for the spiritual waters. God hinted at these to Job: “Who is it that has let the wild ass go free, and who has loosed his bonds?”
“Watering the mountains from his upper rooms.” For the prophets do not have the supply of the Spirit from themselves, but from the heavens, which God set as the upper rooms of creation.
“From the fruit of your works.” The works of God are not only the things he created, but also the signs and the wonders, whose fruit is the Gospel, from which he has satisfied man with the knowledge of God.
“To bring forth bread from the earth”: plainly from the Lord’s body; for from there he brought forth the mystical bread.
“And wine gladdens the heart of man.” The mystical wine, plainly; hence it gladdens not the body but the heart. For it holds the forgiveness of sins, at which above all the heart of men is gladdened, in the gift of the supply of the Spirit; for in it the faces of the faithful are made cheerful; since “the fruit of the Spirit is love, joy,” as Paul wrote. You see that he speaks of the mystical bread and wine; therefore he wrote that each is food for the heart. And how does the mystical bread strengthen it, but by giving it confidence? For by partaking of the mystical body we too become the body of Christ.
“The trees of the plain will be satisfied.” With what will they be satisfied? With the knowledge of God, plainly. And how are they satisfied? By meditating on the word. … he called it, since … planted by the channels of waters … For even if they are from the nations, of which Lebanon is a symbol, yet, planted by God in the adoption of baptism and meditating on the law, they too are satisfied with the knowledge of God. He calls “sparrows” the souls pursued by the devil and those who work with him, which because of their piety have been able to escape his snares; of them David said, “Our soul was rescued like a sparrow from the snare of the hunters.”
“The dwelling of the heron leads them.” You would not be wrong to call Peter the heron, since he followed Christ constantly. For as the heron is said …, so also to lead the sparrows. For he shows them how they must leap over the snares of the hunters, meditating on the law day and night, …; since he himself too, ensnared by the denial, escaped the snare through repentance.
“The rock is a refuge for the hares.” Symmachus rendered it “for the rock-badgers.” Hares and rock-badgers are ranked among the unclean and weak animals. So Solomon says, “Rock-badgers are a people not strong, who made their homes in the rocks”; and Moses: “The camel, and the pig, and the shaggy-foot,” which is the hare, “you shall not eat.” By these, then, David hints at the nations; for they have as their refuge the spiritual rock, the Church, and through her they are strengthened and cleansed. And the deer, since they are clean animals, are necessarily the souls of the righteous, all who kept the law.
“He made the moon for seasons.” And yet he set not the moon only, but also the sun and the stars, for days and months and seasons and years. But here by the moon he means the synagogue of the Jews, which he set until the times of the law and the prophets; and by the sun, Christ. For so Malachi too spoke of him: “For you who fear the Lord the sun of righteousness will rise, and healing is in his wings.” He “knew his setting”; for he knew the time at which he was to carry out the passion; so that before it came he said, “My hour has not yet come”; but when he reached it at the proper moment, he says, “The hour has come for the Son of Man to be glorified.”
“You made darkness, and it was night.” He plainly means the time of the cross, at which our sun set. For then there was darkness from the sixth hour to the ninth, which is taken as a whole night because of the mystery of the resurrection on the third day.
“In it all the beasts [of the thicket] will pass through.” … the apostles scattered … to ask for the rest … the righteous for temptations. Or did not … the Lord say to the apostles: “Simon, Simon, Satan has asked to sift you like wheat; but I have prayed for you that your faith may not fail”?
“The sun rose, and they were gathered together.” For when Christ rose, they withdrew. Therefore Symmachus wrote “they will withdraw” instead of “they were gathered together.” Where did they withdraw to? To their own dens, where they lie down, lurking like reptiles. And very fittingly, since Christ’s resurrection gave courage to those who are truly men, and urged them to work their own work until evening, that is, until the end of life; for God has given us this, virtue, as our work.
“How magnified are your works, Lord!” He is amazed at God’s mysteries just mentioned, which were done in great and abundant wisdom, which, as surpassing and very hidden, “none of the rulers of this age knew; for if they had known, they would not have crucified the Lord of glory,” as Paul says.
“The earth was filled with your creation”: that is, with the renewal and restoration. For “if anyone is in Christ, he is a new creation; the old things have passed away; behold, all things have become new.” And why the earth? Since the one who bowed the heavens came down upon it. And how did he create it, if not through waters, just as he also brought it forth at the beginning? Plainly through the waters of baptism; for what follows indicates it.
“This is the great sea.” Great is the grace of baptism, as holding great mysteries; and wide, as containing the whole working of the Spirit. Understand the creeping things as sinners, because they creep toward earthly things; they are fittingly said to be “beyond number” because of their multitude, or because it is … to be numbered among the righteous alone. For he says, “To me your friends, O God, have been greatly honoured … I will count them, and they will be multiplied beyond the sand.”
“Small creatures with great”: those moderately righteous and those exceedingly so. Baptism receives all; and not only sinners … of the washing of rebirth, but the righteous too …; since “unless one is born again of water and the Spirit, he cannot enter the kingdom of God.”
“All things wait for you.” For all good things are held fast in God’s hand, so that when he opens it, he fills and satisfies all things with goodness. And the opening of his hands may fittingly be reckoned as their stretching out on the cross, by which all things were filled with goodness, that is, with love for mankind; since every sin … through the cross …
“You will send forth [your Spirit].” This might be said of the resurrection of the dead, as if the human spirit were sent to the earth so that mankind might be renewed, unless the Prophet had said “your Spirit,” plainly showing the Holy Spirit of God, by whose sending the whole earth, that is, all the nations, were created and renewed: plainly through the preaching of the apostles. For “their sound went out into all the earth, and their words to the ends of the world.”
“Who looks upon the earth.” So great is the Creator’s power that even his glance is enough to shake the earth, which seems unshakable.
“I will sing to the Lord in my life.” A good promise, and one that brings eternal life to the one who keeps it: to make the whole span of life a hymn …; for such a man rises up to the rank of angels.
“May my discourse be sweet to him.” For if God is pleased with our words, then we too are fittingly gladdened in him, receiving good things from him, some already and others still awaited; and we can fulfil the saying, “Rejoice in the Lord always.”
“May sinners vanish from the earth.” He put an end like the opening. For having set out such great mysteries, he had to make the blessing of God the beginning and end of his discourse; let us too hold to it with zeal. … For … the constant blessing of God orders our life toward the good life.
Chapter 104
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ΨΑΛΜΟΣ PA. « Ἐξομολογεῖσθε τῷ Κυρίῳ.» Οὐ μάτην ἐξομολογεῖσθαι πρότερον, καὶ δεύτερον ἐπιχαλεῖσθαι βούλεται" ἀλλ᾽ ἵνα χαθαροὶ διὰ τῆς ξομολογήσεως τῶν ἡμετέρων ἁμαρτημάτων γενόpivot, ἐξ ἁγίου ναοῦ καὶ ὀργάνου χαθαροῦ τὸν ὕμνον προσενέγχωμεν. ς ᾿Απαγγείλατε ἐν τοῖς ἔθνεσι. » Τίνος χάριν; ἐπειδὴ τὸν Ἰουδαίων λαὸν ἀνήχοον ὄντα καὶ ἀπειθῇ ἡ ἐπαγγελία ὠφελεῖν οὐχ ἡδύvaro. Ὥστε σαφῶς ὁ "PESE προαγορεύξι τὴν τοῦ νόμου καὶ τῶν προφητῶν εἰς τὰ ἔθνη μετά- « Εὐφρανθήτω χαρδία ζητούντων τὸν Κύριον. » Ἰσχὺν ἀναλαθεῖν τῇ ψυχῇ τῇ τῶν ἡδονῶν ἐγχρατείᾳ βούλετα! τοῦτον ὅστις ζητεῖ τὸν Κύριον. Πρόσcoy δὲ, οὐ τὸ τῆς οὐσίας λέγει (τοῦτο γὰρ οὐδεὶς A ὄψεται, φησὶ πρὸς Μωσέα, xa ζήσεται), ἀλλὰ πρόσωπον τοῦ Θεοῦ ἡ εἰς αὐτὸν γνῶσις. « Αὐτὸς Κύριος ὁ Θεὸς ἡμῶν. » Καὶ μὴν εἰς τὴν Ἰουδαίαν δοθεὶς ὁ νόμος ἐτύγχανεν" ἀλλ᾽ ἐπειδὴ τῶν ἐθνῶν αὐτὸν λαμθανόντων εἰς ὅλην διαθαίνειν τὴν οἴχουμένην ἔμελλε" τὸ γενόμενον ὃ Προφήτης αἰνίττεται, καὶ δείχνυσιν, ὡς αὐτὸς Θεὸς, ὁ τότε μόνῃ τῇ Ἰουδαίᾳ τὸν νόμον καὶ τοὺς προφήτας δεδωχὼς, εἰς πᾶσαν αὐτοὺς ὕστερον τὴν γῆν ἐφανέρωσεν. € Ἐμνήσθη εἰς τὸν αἰῶνα διαθήχης. » Alva μὲν xa χιλίας γενεὰς τὸν παρόντα βίον λέγει" οὐ χιλίας πάντως γενεὰς ἀριθμούμενος, ἀλλ᾽ ἔθος τῇ θείᾳ Γραφῇ τὸν τῶν χιλίων ἀριθμὸν ἐπὶ τοῦ πλήθους ἐχδέχεσθαι" ὡς ὅταν Πέτρος λέγῃ Ἡμέρα μία παρὰ Κυρίου ὡς χίλια ἔτη. Kay πάλιν Δανιήλ' Χίλιαι χιλιάδες ἐνιειτούργουν αὐτῷ. Διαθήχην δὲ ἐνταῦθα τὴν Παλαιὰν ἐννόησον, καὶ λόγον ὃν ἐν αὐτῇ περὶ τοὺς πατριάρχας ἐξεθόησεν, « Ὃν διέθετο τῷ ᾿Λθραάμ.. » "Aog φησίν: "Ov συγετέλεσε μετὰ τοῦ '"Aὁραάμ. « Καὶ διῆλθον ἐξ ἔθνους εἰς ἔθνος. » Πολλὰ γὰρ ἔθνη μέχρις ὅτε τῆς ἐπαγγελθείσης αὐτοῖς γῆς τὸν χλῆρον παρέλαθον. « Οὐκ ἀφῆκεν ἄνθρωπον ἀδιχῆσαι αὐτούς. » Ἐρεῖς ταυτὸ καὶ περὶ τοῦ Aá6av: τούτῳ γὰρ οὗ συνεχώρησε τὸν Ἰακὼδ ἀδιχῆσαι, καὶ ταῦτα βουλομένῳ. « Μὴ ἅπτεσθε τῶν χριστῶν μου.» Χριστοὶ δὲ οἱ πατριάρχαι, οὐχ ἐλαίῳ χρισθέντες, ἀλλὰ τῇ μετουσίᾳ τοῦ Πνεύματος" ἀφ᾽ ἧς καὶ προφῇται ἐλέγοντο. ᾿Αχήχοας γὰρ ὅπως τὸν ᾿Αθραὰμ. ὁ Θεὸς ἐν τοῖς πρὸς ᾿Αδιμέλεχ λόγοις ποοφήτην προπηγόρευσεν. « Πᾶν στήριγμα ἄρτου συνέτριψεν. » ετῆλθον, Τουτέστι, Πᾶσαν ὑπόστασιν τροφῆς συντριθῆναι ὁ Προφήτης ἱστόρησεν. Ἕτερος ἑρμηνευτήῆς φησι βακτηρίαν, τουτέστιν ἰσχύν. « ᾿Ἐξαπέστειλεν ἔμπροσθεν αὐτῶν ἄνθρωπον. » Δείχνυσιν ὅτι τὰ τοῖς ἁγίοις συμθαίνοντα, μίας τινὸς θαυμαστῆς καὶ δοξαζούσης αὐτόν τε Θεὸν καὶ τοὺς πάσχοντας γίνεται. Ἰδοὺ γὰρ καὶ ὁ "Loσὴφ εἰς δουλείαν ἐπράθη, ὥστε ἔμπροσθεν τοῦ λοι- "moU γένους ἀποσταλῆναι" τουτέστιν, ὥστε προλαθεῖν καὶ εὐτρεπίσαι αὐτοῖς τὴν εἰς Αἴγυπτον χάθοδον" ἀφ᾽ ἧς τηλιχαῦτα ἠχολούθησε θαύματα. « Εἰς δοῦλον ἐπράθη Ἰωσήφ. » Τὸ στεῤῥὸν τῶν πειρασμῶν καὶ τὸ ἰσχυρὸν προσἡγόρευσε σίδηρον, ὅπερ διὰ τῆς ὑπομονῆς ὁ Ἰωσὴφ διέθαινε" καὶ πάροδος αὐτῷ τὰ λυπηρὰ διὰ μαχροθυμίαν ἐγένετο. « Μέχρι τοῦ ἐλθεῖν τὸν λόγον αὑτοῦ. » Τουτέστ 5 τὸν περὶ αὐτοῦ λόγον ὄνπερ ὁ θεὸς ἐπὶ xav αὐτὸν οἰχονομίας ἔθετο, Λόγῳ γὰρ πάντα ονομῶν, Wu τινὶ καὶ τῶν ἐφ᾽ fj ἣν ἀπαλλαγὴν καὶ τὸ τ «ἧς οἶχο piv πειρασμῶν τέλος πρότερον, ὕστερον αὐ μὴν οὕπω νόμος δοθεὶς ὑ xa ἡμεῖς εἰ μανθάνογγραφος, σιχὸς νό- ' 3 Η ἑχάστῳ λογιχῷ λόγιον παρὰ Gc μος, δι᾽ ὃν καὶ λογιχοὶ γινόμεθα. ἀλλ £nctr. Οὕτω γὰρ ἔθος ος ἐξὸν συγχωρε ἀλλ᾽ οἰχονομῶν € Hp ραφῆναισυ ἘΣ Γραφῇ } δίχα δὲ χωλῦσαι λόγου E08 « Καὶ οὐ παρεπίχραναν τοὺς λόγους αὑτοῦ. » τοῦ ἜΣ f € ἑαυτῶν ὑποσχέσεις τα : οῦ ἐψεύσαντο. Τί γὰρ τι μὴ ψεύσασθαι, ἀλλ παραπιχρᾶναι δικαίως KS ευται. Λέγει δὲ περὶ Μωσέως καὶ ᾿Ααρὼν, εὔδηλον. « Μετέστρεψ τὸ ὕδωρ, ἀλλὰ πάντα ἐπιτελέσαι ε τὰ ὕδατα αὐτῶν. » τὰ ὕδατα" ἐπειδὴ πᾶσαν ὕδατος συναγωγὴν οὐ μόνον τὴν ἐν ποταμοῖς καὶ Ho ἀλλὰ καὶ τὴν ἐν ξύλοις καὶ λίθοις εἰς αἷμα GéC) xev: ἀφ᾽ ὧν καὶ οἱ ἰχθύες τῆς φύσεως τῶν ὑδάτων ἀλλοιωθείσης ἀπέθνησχον. PR γῆ αὐτῶν βατράχους. » πανταχοῦ διέτρεχον οἱ βάτραχοι ἕρπονλὰ τῶν βασιλιχῶν ταμείων ἐμνημόνευσεν, ὥστε δηλῶσαι τὸ τοῦ, θαύματος μέγεθος" ὅτι μηδὲ πλῆθος οἰχετῶν ἣ στρατιωτῶν, οὔσπερ εἰχὸς ἐν τοῖς βασιλείοις διάγειν, ἀποσοθῆσαι τοὺς βατράχους ἐδύνατο. Οὐ μόνον, φησὶ, τὸ ὕδωρ εἰς χάλαζαν μεταῦαλὼν συνέπηξεν, ἀλλὰ καὶ πῦρ ἐξήγαγεν ἐξ Ἑχάτερον γὰρ πολλὴν τὴν χατὰ αὐτοῦ, ἣ συνέπληξεν αὐτό. τῶν στοιχείων ἐξουσίαν τοῦ θαυματουργοῦντος συνἔστησιν. « Καὶ ἐπά pase πᾶν πρωτότοχον. ν Πᾶν zpocócoxov εἰπὼν, τὰς δύο πληγὰς τ νομένας χάλεσεν ἀπαρχὴν ὧν χτηνῶν καὶ τῶν ἀνθρώπων “γε πόνου παντὸς É Ei γὰρ καὶ ὑστέρᾳ πληγὴ ἐγένετο, λέον ἐπλήγησαν᾽ καὶ ὥσπερ Ἄλλων μαστίγων ἐγένεfO 6E καὶ αἰνίττεται, ὡς ἡ πληγὴ αὕτη ἀντeec ἣν τῆς τῶν Ἰσραηλιτιχῶν βρεφῶν àvatρέσεως, ἥντινα ἀπαρχὴν ἐπιβουλῆς xavà τῶν Ἰουδαίων ὁ Φαραὼ ἐνεδείξατο. € Καὶ ἐξήγαγεν αὐτοὺς ἐν ἀργυρΐῳ. » Οὐχ ἀδιχῶν τοὺς Αἰγυπτίους (Θεοῦ γὰρ ἑτέρους εὐεργετεῖν ἑτέρων ἀδιχουμένων ἁνάξ'ον)" ἀλλ᾽ ὅταν σχυλεῦσαι αὐτοὺς τοῖς Ἰουδαίοις ἐντέλλεται, τὸν μισθὸν ὅνπερ αὐτοῖς τῆς πλινθοποιίας ἐπώφειλον εἰσεπράττετο. τῶν ὁ ἀσθενῶν.» ᾿Απόδειξις σαφὴς ὅτι χεὶρ Θεοῦ ὑ γύπτου τὸν Ἰσραὴλ ἐξάγουσα. Πῶς yàp ἐν τοσαύταις μυριάσιν οὐδεὶς ἀσθενεῖν ÉuciAe, καὶ χαχῶς αὐτῶν πασχόντων, καὶ τοῖς ἔργοις ὁσημέραι; « Εὐφράνθη Αἴγυπτος ταῦτα ταλανπωρου μένων Τοσαύτην τοῦ Θεοῦ μεταδολὴν δεξωχότος τοῖς πράγμασιν, ὥστε τοὺς πρότερον πρὸς βίαν χατέχονεἶν ἀπᾶραι καὶ κατεπείγειν. Διόπερ οὐδὲν τῆς δυνάμεως τῶν ἐχθρῶν ὅταν ἔχωμὲν ὑπερμαχοῦντα, τὸν Θεὸν φροντίζειν ὁφείλουεν. τὰς αὐτοὺς, mo. « "Ioa, καὶ ἦλθεν ὀρτυγομήτρα. » Τὸ μάννα λέγει οὐχ ὡς ἐξ αὐτοῦ τοῦ οὐρανοῦ, ἀλλ᾽ ix τοῦ ὑπὲρ, χεφαλῆς ἀέρος (ὅνπερ θεία Γραφὴ πολλάκις προσαγορεύε!) φερόμενον, ἅμα ὃὲ xax ὡς εἰκόνα τοῦ οὐρανίου ἄρτου τοῦ δοθέντος ἐν μυστηρίῳ τῇ Ἐχχλησίᾳ φέροντα. € Διέῤῥηξε πέτραν, καὶ ἐῤῥύησαν ὕδατα. » οὐρανὸν ἣ Οὐχ ἄρα τὸ ὑπάρχον ὕδωρ ἐν τῇ πέτρᾳ f] πληγ τῆς ῥάθδου xa ἢ ῥῆξις ἐπήγαγεν ἀλλὰ τὰ τοῦ Θεοῦ προστάγματα, xoY ῥαγῆναι τὴν πέτραν ὑπὸ τῆς ῥάύδου, καὶ ὕδωρ ῥεῦσαι ὃ πρότερον οὐχ ἣν ἐν αὐτῇ, παρεσχεύασε. Τοῦτο γὰρ ὁ Προφήτης μαρτυρούμενος, ᾿Ἐπορεύθησων ἐν ἀνύδροις ποταμοὶ, ἐξεθόησεν χάριν" ἵνα τῆς γῆς ἐχείνης τὸ ξηρὸν ἄνικ μον καὶ ἄγονον τῶν ὑδάτων αἰνίξηται. Ταῦτα δὲ τίνος ἐθαυματουργεῖτο χάριν; Ὅτι ἐμνήσθη τοῦ «ἱόγου τοῦ ἁγίου αὐτοῦ. € Ὅπως ἂν φυλάξωσι τὰ διχαιώματα. » Καὶ τὸν γόμον αὐτοῦ ἐκζητήσωσι, δηλονότι τὸ Εὐαγγέλιυν. εἶχον; ΤΊ γὰρ ἔμελλον ζητεῖν ὅπερ ἅπαξ Οὐκοῦν τὴν διαθήχην πάντως αἰνίττεται. τὴν δευτέραν « Καὶ ὡδήγησεν αὐτοὺς ἐν ἀθύσσῳ. » Οὐδὲ γὰρ ἁφὴ τῆς ῥάδδου, ἀλλὰ τὸ τοῦ Θεοῦ χέρσον ἐποίε: τὸ πέλαγος. πρόσταγμα « Καὶ ἔσωσεν αὐτοὺς Ex χειρὸς μισούντων. » Οὐ μάτην ταῦτα λέγει, τὴν ὃὲ τῶν Ἱουδαίων ἀχαριστίαν τραγῳδῆσαι βουλόμενος, ὅτι τοιαύτης εὐεργεσίας ἀπολαύοντες, ἀγνώμονες ὅμως περὶ τὸν εὐεργέτην τὸν οἰχεῖον γεγόνασι, τὸν ὕδατι τοὺς θλίὄοντας αὐτοὺς xaY τοὺς ἐπηρεάζοντας θάπτοντα. Ὥσπερ ἐπιφέρει ᾿Απίστων τοῦτο καὶ ὀλιγώρων ἴδιον, μὴ ἀναμένεῖν τὴν τοῦ Θεοῦ βουλὴν, ὅταν μετὰ μακροθυμίας οἰχονομῆσαι ἐχεῖνος βούληται ἅπαντα, ἀλλ᾽ ἀπογινώσχειν, λήθην παθόντας τῶν θαυμάτων τῶν ἔ:.προσθεν. « Ka ἐπεθύμησαν ἐπιθυμίαν ἐν τῇ ἐρήμῳ. » Δύο τῶν Ἰουδαίων συνῆψεν ἁμαρτήματα 67. σαρχιχὴν ἐπιθυμίαν ἐπεθύμουν ἐν τῇ ἐν f φιλοσοφεῖν ἔδε:, καὶ ἀπὸ πάσης μίας ἐγχρατεύεσθαι" ἕν μὲν, ἐρήμῳ, τοιαύτης ἐπιθυvepoy δὲ, ὅτι δεηθέντες ἘΣ πῆρ p4s4 ἐξ Ai- Δ γῶν ὁ Θεὸς οὐχ ἐπαύετο. Οὐδὲ γὰρ ἀνεθάλετο, οὐδὲ εἰς ἕτερον μεταστῆναι τόπον, ὥστε ὕδατος εὑρεῖν χορηγίαν ἐχέλευσεν, ἀλλὰ τὴν ἔρημον xoi δι- Ψψάδα ἔνυδρον πηγὴν προαγαγὼν ἀπὸ τῆς πέτρας ἔδειξεν. « Ἠνοίχθη ἡ γῆ.» Ἡνίχα συστάντες χατὰ Μωῦΐσέως χάσματος γενομένου χατεπόθησαν. Εἰχότως δὲ αὐτοῖς τοῦτο τῆς τιμωρίας τὸ εἶδος συνέδαινεν. ᾿Επειδὴ γὰρ τοὺς τὴν Ἐρυθρὰν θάλασσαν διελθόντας ἐφαύλισαν, αὐτοὶ τῆς γῆς συλληφθείσης & « Καὶ ἐξουδένωσαν γῆν ἐπιθυμητήν. o ἀπώλοντο. Τὴν ἐπαγγελθεῖσαν λέγει, ἡνίκα τοὺς χατασχόπους πέμψαντες, καὶ πολ)ὰ ὅσα τῆς γῆς ἀχηχοότες ἐγχώμια, εἰς Αἴγυπτον ἐπιστρέφειν ἐδούλοντο. « Καὶ παρώργισαν αὐτὸν ἐπὶ ὕδατος. » Δηλοῖ τὴν ἀπὸ τῆς γῆς ὀλιγωρίαν τὰ ῥήματα" ᾿Αχούσατέ μου, οἱ ἀπειθεῖς" Μὴ & τῆς πέτρας ταύcnc ἑξάξομεν ὑμῖν ὕδωρ; Διαστολὴν δὲ ἐν τοῖς χείλεσιν ob. τὴν τῶν ῥημάτων ἀμφιθολίαν λέγει, ἣν ὁ Μωσῆς ἀπὸ τῆς πέτρας θαυματουργῶν ὑπέμεινεν, ἀλλὰ τὸ συμθὰν, εἰχότως τῷ λαῷ τῶν Ιουδαίων λογίζεται" ἐπειδὴ συνεχῶς ἀπειθοῦντες καὶ πειράζοντες, εἰς ὀλιγωρίαν αὐτὸν χαταστῆναι ἐποίησαν. « Καὶ ἐμέγησαν ἐν τοῖς ἔθνεσι. » Οὐ μόνον ἐφείσαντο τῶν ἀσεδῶν, ἀλλὰ καὶ ἀσεθῇ πρὸς αὐτοὺς χοινωνίαν εἰργάσαντο. « Καὶ ἐπάρνευσαν ἐν τοῖς ἐπιτηδεύμασιν. » Πορνείαν οὖν ἐνταῦθα τὴν ἀπὸ τοῦ Θεοῦ ἁποστασίαν χαλεῖ, « Καὶ παρέδωχεν αὐτοὺς εἰς χεῖρας ἐχθρῶν. » Ὁμοῦ τὴν τοῦ Θεοῦ φιλανθρωπίαν ὕμνησε, καὶ τὴν ἐχείνων χαχίαν ἐτραγῴδησεν" ὁ μὲν γὰρ εὐεργετῶν καὶ ῥυόμενος αὐτοὺς τῶν λυπηρῶν οὐχ ἐπαύετο, οἱ δὲ καὶ παροργίζοντες αὐτὸν, καὶ παραπικραίνοντες ὁμοίως ἐπέμενον. « Καὶ ἔδωχεν αὐτοὺς εἰς οἰχτιρμούς. » Ὁρᾷς ἡλίχον ἐστὶν εὐμένεια Θεοῦ ὅπως ἡμῖν καὶ τοὺς ἐχθροὺς εὐμενεῖς ἐργάζεται, καὶ οὐδέ τινας, ἀλλὰ πάντας καὶ οἱ λαθόντες αἰχμαλώτους ὡς πολέμιοι, οὗτοι σπλάγχνα πατέρων περὶ τοὺς αἰχμαλωτισθέντας ἀναλαμθάνουσιν, ὥστε δῆλον εἶναι τὸ μὲν ὁργῆς Θεοῦ, τὸ δὲ φιλανθρωπίας ἀμφοῖν γὰρ εἰς διόρθωσιν χρήζομεν. « Σῶσον ἡμᾶς, Κύριε ὁ Θεὸς ἡμῶν. » Τοῦτο γάρ ἔστιν ὄντως σωθῆναι, τὸ ἐπισυναχθῇναι Ex τῶν ἐθνῶν., καὶ μὴ διεσπάρθαι εἰς τὴν πλάνην, Λέγει γὰρ ἔθνη νῦν, τοὺς ἐν ἀσεθείᾳ πορενομένους, ἥτις τῶν ἐθνῶν ἐχράτει τὸ πρότερον. ἐχείνων « Εὐλογητὸς Kóptog ὁ Θεὸς Ἰσραήλ. » Μέχρι τῶν ἐνταῦθα τὴν τετάρτην βίθλον τῶν ἸΓαλμῶν 'E6paity παῖδες ὁρίζονται" εἰς πέντε γὰρ τὴν τοῦ Δαθὶδ προφητείαν διελόντες (χαθὰ καὶ πρότερον ἔφαμεν), ἔχοαστον ψαλμὸν, ᾧ τοῦτο τέλος mpóc ται ᾿Αμὴν, ἀμὴν, συμπλήρωσιν εἶνα: μιᾶς βίόλου νομίζουσιν. € ᾿Λλληλούϊα, » Παραπλησίως τοῖς προτέροις καὶ οὗτος ἐπιγέγραwait τῆς γὰρ αὐτῆς ὑποθέσεως ἔχεται, ἱστορῶν ἐν μέρει τὰ γενόμενα τοῖς Ἰουδαίοις θαύματα. « Πεινῶντες xa διψῶντες. » Ὅταν γὰρ ψυχὴ λιμώξῃ καὶ διψήσῃ ἀχοὴν λόγου τοῦ Θεοῦ, διδασχαλίας οὐχ ἔχουσα, ἀναγκαίως ἐχλείmet καὶ ἐλαττοῦται ἐπειδὴ τροφὴ Ψυχῆς ὁ τῆς θεογνωσίας ἄρτος. « Ἐξομολογησάσθωσαν τῷ Κυρίῳ. » Ἐλέη καὶ θαυμάσια τοῦ Θεοῦ τὰ αὐτοῦ προσηγόρευσεν. Ὅτα γὰρ ἐθαυματούργησεν, οὐχ ἐνδείξεώς τινος ἣ φιλοτιμίας παρήγαγεν ἕνεχα, ἐλέους δὲ πάντως καὶ φιλανθρωπίας χάριν τὴν πρὸς ἐκείνους ὑπὲρ ὧν ἐπράχθη καὶ τὰ θαύματα. « Ὅτι ἐχόρτασε ψυχὴν χενήν. » Καὶ μὴν τὴν αὐτὴν καὶ πεινῶσαν εἰπὼν, ἔδειξεν ὡς ἁμαρτωλοί τινες ἦσαν οἱ λιμώττοντες. Τὸ γὰρ χενὸν ἀντὶ τοῦ ματαίου παρείληπται. € ᾿Αντελάθετο αὐτῶν ἐξ ὁδοῦ ἀνομίας. » Ὁδὸν ἀνομίας ἀναγκαίως προσαγορεύει τὸν θάνατον. Alsía γὰρ τῷ θανάτῳ ἡ παραχοὴ τοῦ νόμου τοῦ δοθέντος ἐν παραδείσῳ γεγένηται. ᾿Αλλ᾽ ὅμως Χριστὸς ἡμᾶς Ex τοῦ θανάτου ἀντελάδετο, μέσον τῶν νεχρῶν ἡ ζωὴ, ἵνα λύσῃ τοῦ θανάτου τὴν τυραννίδα γενομένος. « Πᾶν βρῶμα ἐθδελύξατο 3j ψυχή. » Βρῶμα τὴν τροφὴν ἐνταῦθα τὴν λογιχὴν νοήσομεν" περὶ ἧς ὁ Κύριος τοῖς ἀποστόλοις ἔλεγεν "Epγάζεσθε μὴ τὴν βρῶσιν τὴν ἀποιϊλυμένην,, ἀ.1.1ὰ τὴν μένουσαν εἰς ζωὴν αἰώνιον. Ταύτης πᾶν εἶδος ὁ ἄνθρωπος ἐθδελύξατο. Οὔτε γὰρ φυσιχὸν νόμον οὔτε γραπτὸν ἐφύλαξαν, καὶ διὰ τοῦτο ἤγγισαν ἕως τῶν πυλῶν τοῦ θανάτου. Πύλαι δὲ θανάτου τὰ ἁμαρτήματα οἷς δέον αὐτοὺς μαχρύνεσθαι. “Ὅσον γὰρ ταύταῖς ἤγγισαν, τοσοῦτον πόῤῥω τῶν πυλῶν τῆς ζωῆς ἀναγκαίως ἐγένοντο. ᾿Αλλ᾽ ὁ Χριστὸς αὐτοὺς καὶ μαχρὰν ὄντας ἐγγὺς διὰ τοῦ αἵματος τοῦ οἰχείου πεποίηχεν, « Καὶ ἐχέχραξαν πρὸς Κύριον. ν Κραυγὴν ὁ Θεὸς ἀλλὰ τὴν. διάθεσιν οὐ τὴν διὰ φωνῆς γενομένην, τῆς διανοίας λογίζεται " ἐπεὶ καὶ Μωύσέως σιωπῶντος ἔλεγε, Τί βοᾷς πρός με; « ᾿Απέστειλε τὸν Λόγον αὐτοῦ. » Τί τούτου σαφέστερον πρὸς ἔνδειξιν τῆς τοῦ Σωτῆρος σαρχώσεως; ἀποσταλέντα γὰρ Λόγον τὸν δέχεται τὸν üzoccel.larcá ue. “Ὅσπερ ἡμῶν τὸ γένος ἰασάμενος, Ex τῶν διαφθορῶν ἡμᾶς δηλαδὴ τῶν ἁμαρτημάτων ἐῤῥύσατο. Φθορὰ γὰρ παντὸς &von εἰ τς θρώπου τὰ edu ᾿ἔπειδ' τὸν ναὸν τοῦ Θεοῦ φϑείρει, φθερεξ τοῦτον ὁ Θεός. « Οἱ χαταδαίνουτες εἰς θάλασσαν. » Ἐνταῦθα θάλασσαννοῆσαι y oT, τὸν βίον τὸν ἡμέτερον, πλοῖα τὰς Ἔχχλησίας" περὶ ὧν ὁ Θεὸςτοιαῦτα πρὸς τὸν "106 διαλέγεται Πᾶν δὲ πιιωτὸν cvveA00y. οὐ μὴ ἐνγέγκωσι βύρσαν μίαν οὐρᾶς αὐτοῦ " καὶ ἐν πιλοίοις ἁλιέων κεφα.ὴ αὐτοῦ. ! τὸν διά- 60109, ὡς πρὸς αὐτὸν πᾶσα μὲν ἀνθρώπων ἡἥττᾶται βύρσαν οὐρᾶς αὐτοῦ βαστάζειν δωκεν ξεΥΞ: δὲ μηχανὴ, ὥστε μηδὲ 3 ὑφίστασθα:" ἀλλ᾽ ὅμως τὴν εἰδωλολατρίαν,, ἥτις αὐτοῦ τὴν χεφαλὴν, δηλαδὴ) πάσης αὐτοῦ τῆς πονηρίας ὑπῆρχε χεφάλαιον, ἐν τοῖς πλοίοις τῶν Ἐχχλησιῶν ἐνέχρωσαν οἱ ἀπόστολοι. Οὗτοι! ἐργασίαν ἐν ὕδασ: πολλοῖς, ἐν τῷ ἠρξτέραν ἔθετο ἕν τῷ Bo00, τουτέστιν ἐν τῇ cogía μεθ᾽ ἧς ὁ Θεὸς οἰχονομεῖ τὰ ἡμέτερα. Βάθος γὰρ τοῦ Θεοῦ σοφία, διὰ τὸ ἀνείκαστον αὐτῆς καὶ ἀμέβίος ὁ Lepus" αὐτοὺς καὶ τὸ πνεῦμα τῆς χαταιγίδος, δηλαδὴ P πνεῦμα τὸ ἀντιχείμε ob μὴν ἀπὸ τῆς οἴκοθεν ἐξουσίας, ἐπιτρέψαντος ΟΦ ἾΣΟΝ Qu γυμνασίαν καὶ qa νον " δὲ τοῦ Θεοῦ εἰς τὴν τῶ" δικαίων νέρωσιν" δηλοῖ δὲ αὐτὸς ὁ πειρᾶσα! τὸν Ἰὼδ ἐπιτρὲ ἐχάλ div τὰ κύματα, οὕτως x Θεὸς [ἡνίχα] τῷ διαθόλῳ τοὺς πειρασμοὺς διαδέχεται. « ᾿Αναθαίνουσιν ἕως τῶν οὐρανῶν Τὰ χαχὰ δὲ ἐνταῦθα οὐ φαῦλα, ἀλλὰ τὰ χαχωτιχὰ ει, Ὅθεν ᾿Αμώς φησιν" Ei ἔσται κακία &y πόἐποίησε; τὰς παιδείας λέγων $ PRU, Ἐν τούγάρ ἔστι οἱ πειρασμοὶ Ἐν ὥστε ἈΦ ie ἣν Κύριος οὐκ τῷ χρυσίῳ τὸ πῦρ, τοῦ τυγχάνουσι, τήχοντες ΤΣ ἀλλ᾽ ὥστε φανερωθῆναι πῶς λαμπρότητος ἔχουσι. ᾿Ελέγχουσι γὰρ οἱ ρᾶσμοὶ τὰς ἀνθρώπων δυνά-: μεις. Διόπερ ὁ Κύριος ἔλεγε: Προσεύχεσθε μὴ εἰσ-ὶ εἰθεῖν εἰς πειρωσμόν.. ᾿Αλλὰ μὴν καὶ Πέτρος εἰς ἐταράχθη καὶ ἐσαλεύθη τῷ πειρασμῷ τῆς" τοῦ Κυρίου λέγειν Οὐκ οἷδα δὲ ἴδιον οὐχ εἰδέκαὶ πᾶσα αὐτοῦ πει τοσοῦτον & ἀρνήσεως, ὥστε περὶ τὸν ἄνθρωπον τοῦτον. Μεθύοντος ναι καὶ τὸν τυχόντα γνώριμον. Τότε σοφία χατεπόθη. « Καὶ ἐχέ ἔχραξαν πρὺς Κύριον.» Οὐχοῦν καθάπερ οἱ ναῦται: ὑπὰ χειμῶνος ἀποληφθέντες πάσης τέχνης καὶ ἐπινοίας Ἐρείπεονος διὰ τῆς εἰς τὸν Θεὸν ἐπιχλήσεως σώζονται" οὕτω χρὴ καὶ τοὺς ῥεῖν, μόνῃ δὲ τῇ πρὸς τὸν Θεὸν πεποιθήσει χρῆσθαι. « Καὶ εὐφράνθησαν, ὅτι ἡσύχασαν. ν Ἐπειδὴ τὸ εὐαγγελιχὸν, καθάπερ ἔφημεν, ἡνίξατο χῆρυγμα, ὀναγκαίως ᾿Ἐχχλησίας ἠνίξατο, οὐ αοῦ, μῆποτε δόξῃς τὴν Συναγωγὴν λέγεσθαι, ὃὲ τῶν ἐθνῶν ἐμνημόνευσεν " ἐν olg καὶ χαθέδρχ πρεσθυτέρων, αἱνούντων τὸν Θεὸν ταῖς διδασχαλιχαῖς γλώσσαις " περὶ ὧν Παῦλος ἔλεγεν" Οἱ πρεσδύτεροι διπλῆς τιμῆς ἀξιούσθωσαν μάλιστα οἱ κοπιῶντες ἐν ἀόγῳ καὶ διδασκαλίᾳ. « "Eücxo ποταμοὺς εἰς ἔρημον. » Τὴν παρ᾽ Ἕλλησιν ἐνταῦθα σοφίαν ἠνίξατο. Ἑζήlouy γὰρ ποταμοὺς διὰ τὴν ῥέουσαν γλῶτταν φιλόσοφοι, καὶ σοφισταὶ, xoi ῥήτορες " ἀλλ᾽ ἔρημον τούτοῖς ἐλέγξας αὐτῶν τὸ ψεῦδος καὶ πεπλασμένον, ἔθετο καὶ τὰς διεξόδους τῶν λόγων (τούτους γὰρ διὰ τὴν βιαίαν ὁρμὴν προσηγόρευσεν ὕδατα) qa». ᾿Αχυρώσας γὰρ αὐτῶν τὴν χρῆσιν μετα- « Τὴν χαρποφύρον sl; ἄλμην.» Ἴοῦτο σαφῶς εἰς τὴν Ἰουδαίαν γῆν χαρποφόρον {ινομένην διὰ τοὺς ἐξ αὐτῆς προφήτας καὶ τοὺς δικαίους εἴρηται, ἥτις εἰς ἅλμην ἀπὸ χαχίας τῶν ἐν αὐτῇ χατοιχούντων Γραμματέων xeX Φαρ!:σαίων, καὶ πάντων τῶν ἀσεδησάντων εἰς Χριστὸν μεταῦέὄληται. Οὐκέτι γὰρ ἐν αὐτοῖς ἱερεὺς, οὐ προφήτῆς " ἀλλ᾽ οὐδὲ χαρπὸς ἕτερος τῆς ἀρκαίας πολιτείας εὑρίσχετα!. « Ἔθετο ἔρημον εἰς λίμνας ὑδάτων. » Εἰπὼν ὅσα τοῖς ἀπίστοις “Ἕλλησιν, ἔτι δὴ καὶ ἼἸουδαίοις ἔμελλε συμθαΐνειν (ξόλεπε γὰρ αὐτὰ τοῖς ὁφθαλμοῖς τοῦ πνεύματος), ἰδοὺ νῦν τὰ περὶ τῇ χλησίας συμφώνως τῷ Ἡσαΐᾳ ἐχτίθεται φησὶ γὰρ χὰχεῖνος" Θήσω τὴ» ἔρημον εἰς &An, καὶ τὴν διφῶσαν γῆν εἰς ὑδραγωγούς. Οὗτος δὲ λίμνην ὑδάτων τὸς χολυμθήθρας ἐνόησε τοῦ βαπτίσματος “ ὥσπερ αὐτὰς καὶ Σολομῶν ἐν τοῖς "λσμᾶσιν, ἡνίχα τὸν Χριστὸν πρὸς τὴν ἑαυτοῦ νύμφην εἰσήγαγε τὴν "Exχλησίαν λέγοντα Οἱ ὀρθαμμοί σου ὡς ᾿Εσεδῶν ἐν πύιαις θυγατρὸς πουλιῶν " θυγατέρα πολλῶν τὴν Ἐχχλησίαν νενοηχώς" οὐ γὰρ μόνων τῶν ἀποστόλων, ἀλλὰ καὶ προφητῶν θυγάτηρ ἐγένετο. Οὐχ ἣν δὲ ἐν αὐτῇ πρότερον Λόγος Θεοῦ, νῦν ὃὲ ποσοῦτον πλουτεῖ " ὥστε εἰς πᾶσαν αὑτῆς τὴν οἱχου- "μένην διαθαίνειν τὰ δόγματα" ἐν οἷς φυτευθῆναι μαχάριον. Ξύλον γάρ τι εὑρίσχεται ἐν χαιρῷ τὸν χαρπὸν ποιοῦν, καὶ μήποτε τὸ φύλλον ἀποθάλλον, ὡς ἐν τοῖς προοιμίοις τῶν ψαλμῶν ἀναγέγραπται. « Καὶ συνεστήσαντο πόλεις χατοιχεσίας. » Οὐ πόλιν, ἀλλὰ πόλεις. Διαφόρους γὰρ πολιτείας δὲξ ἐθνῶν λαὺς ἔχει, ἐν αἷς χατοιχίαι τῶν ἀρετῶν, αἵτινες τὸν ἔσωθεν ἡμῶν ἄνθρωπον σχέπουσι, χέ- Ἴ 1 πειραζομένους οἰχείᾳ μὲν δυνάμει μὴ θαῤ- A « Καὶ ἔσπειραν ἀγρούς. » ᾿Αγρὸς μὲν οὖν ἐστιν ἡ φιλοσοφία 1j πρὸς τὴν βασιλείαν τῶν οὐρανῶν ἀπάγουσα. Φησὶ γὰρ οὕτως ὁ Κύριος" Ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν θησαυρῷ &r ἀγρῷ κεχρυμμέγῳ" ὃν' εὑρὼν ἄγθρωπος ἔχρυψε, καὶ ἀπὸ τῆς χαρᾶς αὐτοῦ ὑπάγει καὶ πωλεῖ πάντα ὅσα ἔχει, καὶ ἀγοράζει τὸν ἀγρὸν éx&ivov. Τὴν αὐτὴν καὶ ἀμπελῶνα διὰ τῆς παραθολῆς τῶν ἐργατῶν τῶν μισθωθέντων ἔδειξε. χαρπὸν δὲ γεννήματος τὸν ἐν τριάχοντα καὶ ἐν ἑξήτὴν ἐν Χριστῷ 5 tAozooíav μελετήσαντες, καὶ ἀρετὰς ἐν aὕσαντες. : € Καὶ τε αὐτοὺς. καὶ ἐπληθύνθησαν. » ᾿Απὸ γὰρ δώδεχα ἣ τυχὸν ἑδδομήχοντα εἰς χιλιάδας προέχοψαν" οὔστινας χτήνη τῶν ἀποστόλων εἰχότρεῖς, εἶ τα πέντε, εἶτα μυρίας ὅσας ὁρῶμεν τως, ὡς ὑπ’ αὐτῶν μαθητευθέντας, ἐχάλεσεν. « Ἐξεχύθη ἐξουδένωσις ἐπ᾽ ἄρχοντας αὑτῶν. » Τοὺς ἀσεύεῖν προτρεπομένους τοὺς μάρτυρας. Ἐνισταμένων γὰρ αὐτῶν τῷ ζήλῳ τῆς πίστεως, ἣ τῶν ἀρχόντων ἐξουδένωσις, τουτέστιν ὀφαυλισμὸς καὶ ἡ εὐτέλεια, ἐξεχεῖτο, καὶ ἐπλεόναζεν. Οὐχ ἣν ὁδὸς ἡ τῶν ἀσεθῶν ἀρχόντων πρόθετις " οὐδὲ γὰρ Χριστὸν τὴν ὄντως ὁδὸν, καὶ ζωὴν, καὶ ἀλήθειαν, ὥδενον. Διόπερ ἄδατος αὐτῶν ὁ σχοπὸς ὑπῆρχεν " ἀχανθῶν γὰρ τῶν ἐξ ἀσεθείας καὶ τριθόλων πεπλήρωτο" ἐν ἢ ὁ Θεὸς αὐτοὺς ἐπλάνησεν. Οἰόμενοι γὰρ πλατυνομένην τὴν πίστιν καὶ τρέχουσαν ἀναχόπτειν διὰ τῆς τῶν μαρτύρων ἀναιρέσεως, ἐπλανῶντο ἐπειδὴ πρὸς δόξης αὐτῇ καὶ αὐ κόνιν τοῦ μυστηρίου ὁ ζῆλος τῶν μαρτύρων ἐγένετο « Καὶ ἐθοήθησεν πένητι Ex. πτωχείας. » ἸΠένητι, τουτέστι, τῷ διωχομένῳ λαῷ. Πένης γὰρ ἣν οὐδεμίαν ἔχων ἐν ἀνθρώποις ἐπιχουρίας ὕπαρξιν" AX ἐχ ταύτης αὐτῷ τῆς πτωχείας ἐδοήθησεν. Ἐπειδὴ n. ἀνθρώπων οὐκ εἶχε ῥοπὴν, πάντες δὲ αὐτὸν ἐπολέμουν, δῆμον καὶ βασιλεῖς καὶ ἄρχοντες, ὁ Θεὸς " βοηθός ἐφ᾽ ᾧ καὶ πάντας τοὺς πολέμους νενίχηχεν. « Καὶ ἔθετο ὡς πρόθατα πατριᾶς. » Τὰ συ περ Ex διαφόρων ἐπιτηδευμάτων ἣ ἀξιωμάτων ἐτύγχανον. Τούτους ὡς πρόθατα ἔθετο, τὸν θάνατον αὖστήματα τῶν μαρτύρων ἐχάλεσεν ἐπειδῇτῶν ἀντὶ θυσίας δεξάμενος. « Τίς σοφὸς, καὶ φυλάξει ταῦτα;» Ἑνὸς σοφοῦ ταῦτα φυλάττοντος πολλὴ σύνεσις δι" αὑτοῦ καὶ ἐπίγνωσις γίνεται. Σὺ τοίνυν μαθὼν ὅτι σοφὸν τὸν φύλαχα τοῦ νόμου προτηγόρευσεν, εἰ σοφίας ἐπιθυμεῖς, ἐργάζου τὸν νόμον" προχοπὴ γὰρ xoig συνετοῖς ἡ πρᾶξις. Τὸ χέρδος δὲ οὐ μιχρὸν, ἐπειδὴ σοῦ τὸν νόμον φυλάττοντος ἕτεροι τὰ ἐλέη τοῦ Θεοῦ συνήσουσιν. « δὴ ψαλμοῦ τῷ Δαυΐδ, » δὴν ψαλμοῦ τὴν ἐν συνέσει δοξολογίαν λέγε γὰρ καὶ τοῖς ἑξῆς δειχθήσετα!. € Ἑτοίμη ἡ xapüfa μου, ὁ Θεός,» Μαχάριον ἑτοιμάζειν Θεῷ τὴν χαρδίαν - $6 αὐτὸν ὁ ἑτοιμάζων ἔνοιχον. Ἐπειδὴ ὃὲ τὸν Λόγον ὁ Προφήτης δίεσωσεν, ἄρα διπλῆν αὐτῷ τὴν ἑτοιμασίαν προσφέρειν ὀφείλομεν. Καὶ χαθάπερ οἱ βατιλέχ μέλλοντες ὑποδέχεσθαι ἑτοιμάζουσι τὸν οἶχον, πρῶτῶν μὲν ἐχχαθαίροντες, δεύτερον δὲ σχεύη iv αὐτῷ τὰ πρὸς τὴν χρείαν ἀποτιθέμενοι " οὕτω xa ἡμεῖς διπλὴν ἑτοιμασίαν τῷ θεῷ παρασχευάζειν χρήζομεν" μίαν μὲν, καθαίροντες τὸν τῆς χαρδίας ναόν" ὃς poy δὲ, ἀρετὰς αὐτῇ καὶ πράξεις ἀγαθὰς ἐπεισφέρόντες. Οὕτω γὰρ ἡμῖν ὁ Θεὸς οὐκ ἐνδημήσεν μόνον, ἀλλὰ καὶ ἐγχρονίσει. Δόξαν ἑαυτοῦ ὁ Προφήτης τὸν Χριστὸν προσηγόρευσεν" ἐπειδὴ συμμόρφους ἡμᾶς τῆς δόξης τῆς οἰχείας, ἀναλαθὼν τὰ ἡμέτερα, πεποίηχεν. "Ev τούτῳ τοίνυν ἄἅδειν καὶ ψάλλειν φησὶ, τουτέστι, σὺν αἰνέσει δοξολογεῖν. Τί δὲ ἐν τῷ Xp: στῷ δοξολογεῖν καὶ ψάλλειν; τὰ περὶ αὐτοῦ δηλονότ μυστήρια. « Ἐξεγέρθητι, ἡ δόξα μου. » Πόθεν; £x τῶν ταπεινῶν τῆς ἀνθρωπότητος μὺστηρίων, ἐκ τῶν νεχρῶν οὺς χατελθὼν ὁ Χριστὸς ἐπεσχέψατο ἐχεῖθεν αὐτὸν ἐξαναστῆσαι, ἵνα καὶ ἀναληφθῇ, ὡς μελλόντων ἡμῶν χοινωνεῖν αὐτῷ τῆς δόξης τῆς εἰς οὐρανοὺς βούλεται. Οὐδὲ γὰρ μόνον συνήγειρεν ἡμᾶς, ἀλλὰ καὶ συνεχάθισεν ἐν δεξιᾷ ἑαυτοῦ ἐν τοῖς ἐπουρανίοις. Παλαιὰν ἐνταῦθα καὶ Kathy Διαθήχην ἐξεγερθῆναι, εἰς τὰς περὶ Θεοῦ μαρτυρίας παραχαλεΐῖ, ὥστε δι᾽ αὑτῶν πιστευθῆνα: τοῦ Χριστοῦ τὴν ἀνάστασιν. Ἢ μὲν γὰρ προλέγει τοὺς καιροὺς καὶ τοὺς τόπους " ἡ δὲ ἐπὶ τῆς ἱστορίας τὰ προλεχθέντα δείχνυσιν. « Ἐξεγερθήσομαι ὄρθρου. » ᾿Απόχρισιν εἰσήγαγε τοῦ Χριστοῦ τῇ δεῆσει τοῦ Προφήτου συμθαίνουσαν ὁ μὲν γὰρ αὐτὸν ἐξεγερθῆναι ἱκέτευσεν εἰπὼν, Ἐξεγέρθητι, ἡ δόξα μου. Ὃ δὲ xa τὸν χαιρὸν,xa0' ὃν οἰχονομεῖν μέλλει τοῦτο, χατήγγειλεν" ᾿Εξεγερθήσομαι γὰρ, φησὶν, ὄρθρου. Ἐξ αὐτῆς λέξεως τὸ τῷ Λουχᾷ περὶ τῆς ἀναστάσεως ἱστορημένον φθεγξάμενος -"Ορθρου faθέος ἥ.1θον" γυναῖκες ἐπὶ τὸ μνῆμα, φέρουσαι d ἡτοίμασαν ἀρώματα" οἷς καὶ τὰ ἄλλα τῆς ἀναστάσεως τοῦ Σωτῆρος ἐπήγαγεν. « Ὅτι μέγα ἐπάνω τῶν οὐρανῶν. » Ἔλεος καὶ ἀλήθεια τῆς οἰχηνομίας τοῦ Χριστοῦ τὸ μυστήριον ὥστε τὸν Προφήτην τοῦτον ἀλλαχόςτε ἔγει " "Ἔλεος καὶ ἀζήθεια συνήντησαν. γὰρ ἡ τοῦ Χριστοῦ θεότης καὶ ἀνθρωπότης τῇ τοῦ λόγου σαρχώσε: κατήντησαν. ᾿Αλλὰ τὸ μὲν ἔλεος &oμόττε! τῇ τοῦ σαρχωθέντος λόγου θεότητι (αὐτὴ γὰρ τὸ πλάσμα τὸ οἰχεῖον ἐλέησεν), ἡ ἀλήθειν δὲ τῇ ταρ-, ὦ «XO δοχοῦσιν, ἀλλὰ xaz' ἀλήθειαν ὁ Θεὸς Λόγος ἐσάρχωτα!. ) Τοῦτο γὰρ εἰς ἑρμηνείαν καὶ σύστασιν ὁ Ax€15 πάλιν ἔλεγεν, Ἢ ἀκιήθεια ἐκ τῆς γῆς ἀνέτειλε, τὴν ἀνθρωπότητα τοῦ Κυρίου λέγων " τὴν ἀπὸ τῆς ἡμετέρας γῆς, δηλαδὴ τῆς ἀνθρωπίvns φύσεως, ἀνατείλασαν. Μέγα τῶν οὐρανῶν ἣ τοῦ Χριστοῦ θεότης ἔδο οξῖτο, καὶ τῇ σαρχὶ συνεσχ τάξις τοίνυν ἐπάνω τς δόξαν, ἣν παρὰ τῶν οἰχείων δυνάμεω ων € Ὑψώθητι ἐπὶ τοὺς οὐρανοὺς, Θεωρεῖς ὅτι τοῦ Χριστοῦ X UR) ὁ Aa615 προφητεύων, τῶν νεφελῶν ny ἐμνημόνευὅμοιον ὑποτίθεται, ὑψωθῆσεν; Ἰδοὺ γὰρ καὶ νῦν τοὺς οὐρανοὺς πρεσθευόμενο- " xaíiνα: τὸν Θεὸν ἐπὶ το: διαπαντὸς ἐν ὑψηλοῖς ὄντα, χαθά φησιν ó'Hsataz Ἅγιος Κύριος ὁ ἐν ὑψη.Ἰοῖς κατοικῶν. Καὶ Δαδὶδ δὲ οὕτως ' Σὺ μόγος ἐπὶ πᾶσων τὴν γῆν. ᾿Αλλ᾽ ὕψωσιν ἐπὶ τοὺς οὐρανοὺς τοῦ Θεοῦ, χαλεῖ τὴν εἰς οὐρανὸν τοῦ Μονογενοῦς μετὰ σαρχὸς ἄνοδον. « Ὅπως ἂν ῥυσθῶσιν οἱ ἀγαπητοί σου. » ἀγάπης τῆς πρὸς τὸ γένος τὸ ἡμέτερον ἄνθρωποι " οὕσπερ καὶ ED εἰς οὐρανὸν ἀπὸ τῆς ἀρκαίας αἰχμαλωσίας ἐῤῥύσατο" χαθά φησιν ὁ Παῦλος, δὰς εὶς ὕψος ἠχμαιώτευσεν δόματα ὃν ἀνθρώποις. Δεξιὰν δὲ τοῦ Θεοῦ οὐχ ἄν τις ἁμάρτοι τὸ Πνεῦμα προσαγορεύων τὸ ἅγιον " ἐπειδὴ καὶ Θεοῦ δάχτυλος ὀνομάζεται, ὡς τῆς Τριάδὸς μίαν ἐχούσης οὐσίαν δύναμίν τε καὶ ἐνέργειαν. Σωθῆναι τοίνυν ἡμᾶς ὁ Mori τῆς xa ἐπαχουσθῆναι παραχαλεῖ τῷ Πνεύματι, ἴ καὶ τῆς χάριτος τῆς ἐχεῖθεν χατερχομένης μέτοχοι. ἵνα πνευματιχοὶ γενώμεθα ρημένα πρεσύδεύεται. « Ὁ Θεὸς ἐλάλησεν ἐν τῷ ἁγίῳ αὐτοῦ. » Ὃ Χριστὸς ᾧ τῶν ἀποστόλων, εὔδηλον. Δηλοῖ 0E τὰ ἐπόμενα, ἐν οἷς τὸν Κύριον περὶ πόδα τῆς τοῦ Προφήτου δεησεῶς ἀποχρινόμενον ἔγραψεν. Τούτοις τοῖς ὀνόμασι τὴν δωρεὰν χαραχτηρίζει τοῦ Πνεύματος χοιλάδα μὲν τῶν σχηνῶν, τῶν Ἐχχλησιῶν δηλονότι, τυγχάνουσαν " ἐπειδὴ τὴν τῶν νοητῶν ὑδάτων συναγωγὴν, φημὶ δὴ τοῦ βαπτίσματος, ἐν ἢ χοιλάδι ταύτῃ τῇ χορηγίᾳ vj. xoo Πνεύματος χέχτηνται περὶ οὗ ἀλλαχοῦ φησιν ὁ Aa610, Kal αἱ κοιιάδες πιηθυνοῦσι σῖτον ἐπειδὴ τῆς ἡμετέρας σωτηρίας ὁ χαρπός. Σίκιμα δὲ ὠμίασις ἑρμηνεύε ται, τουτέστιν ἐξοχὴ " τοῦτο γὰρ ὁ ὦμος παρὰ τῇ θείᾳ Γραφῇ δηλοῖ ὅθεν περὶ τοῦ Σαούλ φησιν, Ὑψη.1ὸς ὑπερωμίαν καὶ ἐπάγω. Τί 05 τοῦ Πνεύματος ὑψηλότερον; ἣ ποία τις $mspoy χατὰ τὴν διυρεὰν τὴν ἐχεῖθεν cbpioxeza:, ἣν ὑψούμενος ὁ Χριστὸς διαμερίζει; ᾿Αλλὰ μὴν καὶ διαμετρεῖ, τουτέστι, πρὸς μέτρον pc ἴ, Ἑχάστῳ γὰρ ἡ φανέρωσις τοῦ Πνεύματος ς τὸ συμφέρον δίδοτα:. « Μωὰό λέθης τῆς ἐλπίδος μου. » πίδος αὐτὰ χαλεῖ, τουτέστι θερμαίνοντας καὶ àva- Γωπυροῦντας τὴν εἰς αὐτὸν ἐλπίδα. Πῶς δὲ θερμαίγοντας; τῷ νοητῷ πυρὶ τῆς ἐνεργείας τοῦ Πνεύματος. Πυρὶ γὰρ ὁρᾷς τὸν λέθητα θερμαινόμενον. € Ἐπὶ τὴν Ἰδουμαίαν ἐχτενῶ τὸ ὑπόδημα. ν Δείχνυσιν ὁ Χριστὸς ὅπως τὴν τῶν ἐθνῶν σίαν ἔμπροσθεν ἐξ Ἰσραὴλ ὑποταγεῖσαν ἐποίησεν, ἐχτείνας καὶ μέχρις αὐτῶν τὸ ὑπόδημα, δηλαδὴ τὸ Εὐαγγέλιον " ὅπερ μηνύων Ἰωάννης ὁ ὈΘαπτιστὴς ἔλεγεν, "Epyecat μετ᾽ ἐμὲ, οὗ οὐκ εἰμὶ ἱκανὸς Aoσαι τὸν ἱμάντα τοῦ ὑποδήματος αὐτοῦ. Ούπω γὰρ εἶχε xatpbv ἐκφρασθῆνα: τὸ Εὐαγγέλιον. Οὕτω δὲ αὐτὸ καλεῖ καὶ Παῦλος" φησὶ γάρ' Ὑποδησάuero, τοὺς πόδες ἐν ἑτοιμασίᾳ τοῦ Εὐαγγειϊίου τῆς εἰρήνης. Διὰ τοῦτο τοίνυν αὐτῷ τοὺς ἀλλοφύλους, δηλαδὴ τοὺς ἐξ ἐθνῶν, ὁ Ἰησοῦς ὑπέταξε, xa ὃς ὑποταγέντας εἰς τὴν τοῦ Ἰσραὴλ χληρονομίαν συνήγαγεν. Πόλιν περιηχῆς τὴν ᾿Ἐχχλησίαν χαλεΐ ἐν ταύτῃ γὰρ ὅλα περιέχεται τοῦ Χριστοῦ τὰ μυστήρια καὶ νόμος xoi προφῆται διὰ τῆς αὐτῆς πολιτείας περιέχονται, Τὴν αὐτὴν δὲ καὶ Ἰδουμαίαν χαλεῖ. Móvou τοῦ Χριστοῦ τὸν Ἰσραὴλ πρὺς τὴν ᾿Εζχληclay ὁδηγῆσαι χαθέστηχεν, ὃς ἀπώσατο τοὺς δαίους ὡς εἰς αὐτὸν μὴ πιστεύσαντας " ἀλλ᾽ οὐ πάντας οὐδὲ ἐξῆλθεν αὐτῶν ἐν ταῖς δυνάμεσιν" τουτἐστι, τοὺς ἐν αὐτοῖς δυνατοὺς, δηλαδὴ τοὺς μὴ πιστεύσαντας, οὐχ ἀπέδαλε διὰ τοὺς πιστεύσαντας. Δὸς ἡμῖν βοήθειαν ἐχ θλίψεως. » Βοήθειαν ἐκ θλίψεως τῷ λαῷ τῶν Ἰουδαίων πίστιν ἐξ ἀπιστίας πρεσθεύεται. Σωτηρίαν δὲ ἀνθρώπου τὴν ἐξ ἀνθρωπίνης διδασχαλίας προσδυχωμένην νόησον" οἵα τις ἣν ἡ τῶν Ἰουδαίων διδασχαλία. Πρὸς γὰρ τὸ αὑτοῖς δοχοῦν ἐγίνετο. « Ei; τὸ τέλος ψαλμὸς τῷ Δαυΐδ. » ᾿Αναγκαίως τὸν Ψαλμὸν Εἰς τὸ c&Aoc τὸν παρόντα ἔγραψεν ἔχει γὰρ ὅσα τῷ τέλει τῆς τοῦ Σωτῆρος ἡμῶν ἐνανθρωπήσεως, δηλαδὴ πρὸς αὐτῷ τῷ πάθει τῷ Δεσποτιχῷ, πέπραχται" διόπερ καὶ τὸν ψαλμὸν ἐμελῴδησεν. Εἰχόνα γὰρ φέρειν τοῦ Χριστοῦ τὸν Δαδὶδ εἰρήχαμεν φθάσαντες. « 'O Θεὸς τὴν αἴνεσίν μου μὴ παρασιωπήσῃς. ν Τὸν Ἰούδαν αἰνίττεται" περὶ γὰρ αὐτοῦ τῆς Ψψαλμδίας τὸ πλεῖστον τῆς προχειμμένης γέγραπται " οὗ τὸ στόμα πρότερον ὡς ἁμαρτωλοῦ, δεύτερον δὲ ὡς δολίου χατὰ τοῦ Κυρίου ἀνοιγῆναι εὑρήσομεν " ὡς τὰρ ἁμαρτωλὸς καὶ παράνομος τοῖς Ἰουδαίοις ἔλεγε" Τί 0&£Ascé μοι δοῦναι, κἀγὼ ὑμῖν" παραδώσω αὖὐτόν; ὡς δόλιος Χαῖρε, '"Pa66l, πρὸς Ἰησοῦν καὶ x«cegiAqcev αὑτόν ἀῤῥαθῶνα τοῖς θάνουσι δεδωχὼς τῆς προδοσίας τὸ φίλημα. « Ἐλάλησαν xaT ἐμοῦ γλώσσῃ. » Διὰ τοῦ Μωὰύ τὰ ἔθνη αἰνίττεται λέθητα δὲ ἐλ- ΑΔ (οντες ἔχθρας 1| μίσους ὑπόθεσιν; ἐμίσουν ὅμως αὐτὸν θανατῶσαι βουλόμενοι" καὶ λόyo μίσους ἐχύχλωσαν, ἡνίχα ἐν τῷ συνεδρίῳ τῆς αὐλῆς τοῦ Καϊάφα περιστάντες" ἤγειραν ψευδομαρτυρίας. Ἐλάλησαν OE χατ᾽ αὐτοῦ γλώσσῃ δολίᾳ, ὅτε ὁ ἀρχιξρεὺς ἀναστὰς ἔλεγε πρὸς αὐτόν ᾿Εξορκίζω σε κατὰ τοῦ Θεοῦ τοῦ ζῶντος, ἵνα ἡμῖν εἴπῃς, εἰ σὺ & ὁ Χριστὸς ὁ Υἱὸς τοῦ Θεοῦ. Οὐδὲ γὰρ βουλόμενοι μαθεῖν, ἀλλὰ βλατρημίας, ὡς ἐδόχουν, ἔγχλημὰ πλέξαι, τοιαῦτα ἐπύνθανον. € ᾿Αντὶ τοῦ ἀγαπᾷν με ἐνδιέθαλλόν με. » Δίχαιον γὰρ αὐτὸν ἀγαπᾷν, ὑπὲρ ὧν αὐτῶν τὰς νόἔθρεψεν " ἀλλ᾽ ἅτινα παρέσχεν εὐεργεσίας ἐνέχυρα αὐτοὶ πρὸς τὸν σους ἰάσατο, πεινῶντας πολλάχις Πιλᾶτον διέθαλον. « Κατάστησον ἐπ᾽ αὑτὸν ἁμαρτωλόν. » : “Ὡσπερὸ Θεὺς δίχαιος προσηγόρευτα:, καὶ καίρειν διχαιοσύνῃ λέγεται (Δίχαιος γὰρ Κύριος, καὶ διχαιοσύγας ἠγάπησεν )}" οὕτως ἁμαρτωλὸς ὁ διάθολος, ὡς φιλαμαρτήμων καὶ οὐ μόνον αὐτὸς ἁμαρπτάνων, ἀλλὰ καὶ τοῖς ἀνεχομένοις εἰσηγούμενος. Τοῦτον ἐπὶ τὸν Ἰούδαν χαταστῆναι βούλεται, ὥστε ἄρχειν αὑτοῦ καθάπερ καὶ τῶν δαιμόνων " «ἧς αὐτοῦ μερίδος χαθάπερ ἐχείνων ὁ προδότης ἐγίνετο. « KaY διάθολος Spe ἐχ δεξιῶν αὐτοῦ. » Οὐ μόνον μαθητὴς ὧν προέδωχε τὸν διδάσχαλον, ἀλλ᾽ οὐδὲ τῆς φιλαργυρίας προθαλέσθαι τὸ πάθος ἠδύνατο αὐτῷ γὰρ τὸ γλωσσόχομον ὁ Χριστὸς συγχαταθαίνων αὐτοῦ τῇ ἀσθενείᾳ ἐπίστευσεν, ὥστε οὔτε ἐνδεὴς χρημάτων ὃ προδότης ἐτύγχανε. « Γενηθήτωσαν αἱ ἡμέραι αὐτοῦ ὀλίγα!:. Χειροτονη(εὶς γὰρ δι’ αἰῶνος ἀπόστολος ὥσπερ καὶ οἱ λοιποὶ ἀπόστολοι, ἡμέρας ὀλίγας τὰς μέχρι τῆς προδοσίας ἐφύλαξε τὸ ἀξίωμα. « Σαλευόμενον μεταναστήτωσαν. » Σαλευθέντες γὰρ ἀπὸ τῆς τοῦ Θεοῦ γνώσεως, μετανάσται τῆς ἀρκαίας Ἱερουσαλὴμ. τῆς ἑαυτῶν τρίδος ἐγένοντο " καὶ πανταχοῦ γῆς ἐπαιτοῦσι, ὅπερ ἐπαιτόπον οὐδαμοῦ χατοιχίας εὑρίσχοντες τῶν ἴδιον. « Μηδὲ γενηθήτω οἰχτίρμων. » θεοῦ γὰρ αὐτοὺς ἀποστραφέντος τοῦ οἰχτέρμονος καὶ εἰπόντος Ποσάκις ἠθέλησα ἐπισυγαγαγεῖν τὰ τέκνα σου, ὃν τρόπον ὄρνις ἐπισυγάγει τὰ γοσσία ἑαυτῆς ὑπὸ τὰς πτέρυγας, καὶ οὐκ ἠθελήσατε Ἰδοὺ ἀφίεται ὁ οἶκος ὑμῶν ἔρημος. Τὶς αὐτοὺς oiκτείρειν ἔτι, τίς συμπάσχειν ἔμελλεν; « Καὶ ἐξολοθρευθείη ἐχ γῆς. Ποίας γῆς; τῆς τῶν ζώντων: περὶ ἧς αὐτὸς ὁ Δα- €10 ἔλεγε: Πιστεύω τοῦ ἰδεῖν τὰ ἀγαθὰ Κυρίου ἐν γῇ ζώγτωγν, € ᾽λνθ᾽ ὧν οὐχ ἐμνήσθη ποιῆσαι ἔλεος. ν 97. ὁ Τίνι; δῆλον ὡς ἑαυτῷ " οὐδὲ γὰρ εἰς μετάνοιαν εἶδεν, ὅθεν ἐλέους τυχεῖν καὶ φιλανθρωπίας ἀπολαῦσα! ἠδύνατο. Ὃ ὃξ ἑαυτὸν μὴ ἐλεήσας, πῶς παρὰ τοῦ Κριτοῦ ἐλεηθῆναι δύναται; « Καὶ χατεδίωξεν ἄνθρωπον πένητα.» Πένης xo πτωχὸς ὁ Κύριος " ἐπειδὴ πλούσιος ὧν, ὑπὲρ ἡμῶν ἐπτώχευσεν " οὐ μόνον Oi ἐπτώχευσεν, ἀλλὰ καὶ εἰς τοσοῦτον διὰ τὴν τῶν Ἰουδαίων ἀν- Αἱ ἀλώπεκες ἡχοῖαν πένης ἐγένετο, ὥστε λέγειν' ( φωλεοὺς ἔχουσι, καὶ ὁ δὲ ἔχει ποῦ τὴν κεραϊὴν τὰ πετεινὰ τοῦ οὐρανοῦ κατασκηγώσεις" Υἱὸς τοῦ ἀνθρώπου οὐκ χιλίνῃ. “Ὅπερ ἐστὶ πενίας ὑπερθαλλούσης ἀπόδειξις. « Καὶ χατανενυγμένον τῇ χαρδίχ. » Ὁ δὲ νος; διόπερ ἔλεγε Περίλυπός ἐστιν ἡ ψυχή ἕως θανάτου. αὐτὸς καὶ τῇ καρδίᾳ δι’ ἡμᾶς κατανενυγμέμου « Καὶ ἢγάπησς χατάραν. ν Ποίαν τὴν τοῦ Μονογενοῦς ἤχουσεν, ἡνίχα τὴν προδοσίαν ἐμελέτησε λέγοντος" 'O. μὲν Υἱὸς τοῦ ἀνθρώπου παραδίδοται" καιὸν ἦν αὑτῷ, εἰ οὐκ ἐγεγγήθη ὁ ἄνθρωπος ἐκεῖνος. « Καὶ οὐχ ἠθέλησεν εὐλογίαν. » Εὐλογίαν τὴν τῶν ἀποστόλων λέγει, ἣν αὐτοῖς ὁ Χριστὸς ἐξεφώνησεν Ἀμὴν «έγω ὑμῖν, ὑμεῖς οἱ ἀκοϊουϑήσαντές μοι, καθίσεσθε ἐπὶ δώδεκα θρό- « Καὶ ἐνεδύσατο χατάραν. » Ταῦτα γὰρ τοῦ ἀνθρώπου τυγχάνει τὰ ἐνδόσθια ἔγχατα ὥσπερ καὶ οἱ λογισμοὶ οὐκ ἐπὶ τῶν αὐτῶν ἑστήχασι" συνεχῶς γὰρ μεταθάλλονται. Τὰ δὲ ὀστᾶ, τὰς πραχτιχὰς, ὡς ἰσχυρὰ, νοήσωμεν. ᾿Επειδὴ δὲ τὸ μὲν ὕδωρ τοῖς ἐγχάτοις (ὡς ἐν ὑγρότητι τρεφομένοις) χατάλληλον, τὸ δὲ ἔλαιον τοῖς ὀστέοις (σφόδρα γὰρ καίρει τῇ δι’ ἐλαίου ἀλοιφῇ) εἰκότως τὸ ὕδωρ τοῖς ἐγχάτοις, τὸ ἔλαιον τοῖς ὀστέοις ἀποδέξωχεν, ὡς δεῖξαι ὅτιπερ αὐτῷ τὰ τῆς χατάρας ἥρμοσεν, ὡς χατάλληλον αὐτῇ πονηρίαν μεταδιώξαντι. € Καὶ σὺ, Κύριε, ποίησον μετ᾽ ἐμοῦ. » Εἴρηται πολλάχις, ὅτι τῷ προσώπῳ τοῦ Χριστοῦ ἁρμόττει τὰ ταπεινὰ διὰ τὴν ἀνθρωπότητα ἀλλὰ καὶ οὕτω τὰ ὑψηλὰ τοῖς ταπεινοῖς συνέζευχται. Eiπὼν γὰρ, Ποίησον μετ᾽ ἐμοῦ, προσέθηχεν ἕνεχεγ' τοῦ ὀνόματός γὰρ τοῦ Πατρὸς ὁ Υἱός διόπερ καὶ, Εὐ.]Ἰογημένος ὁ ἐρχόμεγος ἐν ὁγόματι Κυρίου λέγεται, ὡς ἴσος αὐτῷ τυγχάνων καὶ ἀπαράλλαχτος, xoi διὰ τοῦτο τοῦ Πατρὸς: ἀναλαμθάνων τὸ ὄνομα. Καὶ εἰ οὕτως ἀξίας ἔχεται, τίνος χάριν προσεύχεται; Ὅτι χρηστὸν, φησὶ, τὸ ἔλεός σου " ἔλεος πάλιν τοῦ Πατρὸς ἑαυτὸν χαλῶν ἔλεος μὲν ἐπειδὴ διὰ τῆς αὐτοῦ παρουσίας ἠλεήθημεν " ἔλεος δὲ τοῦ Πατρὸς εἰχότως" γνώνὴ γὰρ αὐτοῦ ἢ σωτηρία ἡμῶν πέπραχται. Ἐπειδὴ ὥστε xa) ἄνθρωτος διὰ τὴν πρὸς ἀνθρώπους γενομένην συμπάθειαν, ποίησον μετ᾽ ἐμοῦ. Πρέπει γάρ πως: σαρχωθέντι καὶ προσεύχεσθαι, καὶ βοήθειαν αἰτεῖν παρὰ Θεοῦ, καὶ τὰ ταπεινὰ ἀναλαμόάνειν, ὅσα τῇ ἀνθρωπότητι πρέποντα. « "Pusat με, ὅτι πτωχὸς καὶ πένης εἰμί. » | Πτωχείαν αὐτοῦ τὴν ἑκούσιον προπαγορεύει, δηλονότι ταπείνωσιν πενίαν πάλιν ἰδίαν, τὴν τῶν Ιουδαίων παραχοήῆν. Εἰ yàp αὐτοῦ πλάσμα Ta διὰ τὴν ἐξ αὐτῶν ληφθεῖσαν σάρχα, ἀναγκαίως αὐτοῦ πενίαν τὴν ἐχείνων πλάνην λογίζεται. ) ἐχχλῖναι αὐτὴν. » πρὺς δυσμαῖς αὐτοῦ γεγονότος, ἀπέρχεται. Ὅτε τοίνυν ἡ χαχία ἐπλεόνασεν, ὥστε καὶ κατ᾽ αὐτοῦ τοῦ Θεοῦ, δηλαδὴ τοῦ Χριστοῦ, ἃς ἐπᾶραι τὸ γένος τὸ ἀνθρώπινον, τότε ἀντανα!:εἴται ὁ Χριστὸς, καὶ ὑπομένει θάνατον, ἵνα ἣ χαχία καὶ 1 ἁμαρτία νεχρωθῇ, χαθάπερ Παῦλός φησιν" “Ὅτι. ὁ παλαιὸς ἡμῶν ἄνθρωπος συγεσταυρώϑη, zat τὰ ἐχῆς. « Τὰ γόνατά pou ἠσθένησαν. v Εἰ χεχοπιαχὼς ἐχ τῆς ὁδοιπορίας, ὥς φησι Ἰωάννης, χάθηται ὁ Χριστὸς, οὐδὲν θαυμαστὸν, καὶ ὑπὺ νηστείας αὐτοῦ ἀσθενῆσαι τὰ γόνατα" εἰς βεθαίωσιν γὰρ τῆς σαρχὸς ἣν ἐσαρχώθη ὑπέμεινε χωρὶς ἁμαρτίας τὰ ἀνθρώπινα. € Κἀγὼ ἐγενήθην ὄνειδος αὐτοῖς. Ἰαῦτα τῇ λέξει γεγονότα Ματθαῖος παραδέδωχεν Οἱ δὲ παρωπορευόμεγοι ἐδλασφήμουν αὐτὸν, κιγοῦγτες τὰς κεφ ὰς αὐτῶν, καὶ λέγοντες" Οὐαὶ ὁ καταιύωγ' τὲν γαὺν τοῦ Θεοῦ, καὶ &y τρισὶν ἡμέραις οἰκοδομῶν αὐτὸν, σῶσον σεαυτόν" El Yióc εἶ τοῦ Θεοῦ, κατάδηθι ἀπὸ τοῦ σταυροῦ, ἴδωμεν καὶ πιστεύσωμεν. « Βοήθησόν μοι, Κύριε, ὁ Θεός μου. » Ἑαυτοῦ βοήθειαν. καὶ σωτηρίαν τὴν ἡμετέραν τίθεται, ὡς μεσίτης ἡμῶν καὶ ἀρχιερεὺς πρὸς τὸν ατέρα τενόμενος διόπερ φησὶν ἑαυτοῦ καὶ Κύριον καὶ Θεὸν xbv Πατέρα ὃ τοῖς προσώποις ἁρμότιει is ἡμετέροις, Τοῦτο δὲ μεσίτου καὶ ἀρχιερέως oiχεῖον ἀναλαμθάνειν, τούτων ὑπὲρ ὧν ἱερουργεῖ καὶ μεσιτε ξι τὰ πρόσωπα. € Ko γνώτωσαν ὅτι ἡ χείρ cov αὕτη. » Ποίαν ὃὲ χεῖρα λέγει; ΔΉλον ὅτι τὴν ποῦ σταυροῦ καὶ τἧς ἀναστάσεως διὰ τῆς χειρὸς &vταῦθα σημαίνει, "Enc γὰρ τὰ μεγάλα τῶν θαυμάτων ἔθος δάχτυλον Θεοῦ προσαγορεύεσθαι, ἀνχτγαίως πρὸς σύγχρισιν τῶν εἰρημένων, ἐπειδὴ μέγιστον ὑπῆρχε τὸ θαῦμα τοῦ σταυροῦ xa τῆς ἀναστάαὐτὴν χαλεῖ, Ὃ δὴ καὶ γνῶναι τοὺς ἀνθρώπους βούλεται, καὶ ὅτι αὑτὴν ἐποίησε" τουτἐστιν,αὐτοῦ γνώμῃ καὶ εὐδοχίᾳ πέπραχται, ἵνα συμφωνίαν Πατρὸς καὶ Υἱοῦ μαθόντες, τὸ τῆς θεογνὼσεως, σίας παιδευθῶτι μυστήριον. ΧΧΥΙΙ, 99. « ΚΚαταράσοντα: αὐτοί.» Κατάραν ἐνταῦθα τὸν σταυρὸν χαλεῖ " ἐπειδὴ ἐν τῷ νόμῳ γεγραμμένον ἣν" Ἐπικατάρατος at ς ὁ χρεμάμενγος ἐπὶ ξύλου. Διόπερ αὐτὸν οὐδὲ ἄλλως ἀναιρεθῆναι, ἀλλὰ διὰ τοῦ σταυροῦ ἐζήτησαν, ὑθρίσαι τῇ χατάρᾳ τῇ γεγραμμένῃ ἐν τῷ νόμῳ βουλόμενοι" ἀλλ᾽ ὅμως ὁ Πατὴρ αὐτὸ εἰς εὐλογίαν ἐξέλαθεν. Οὐδὲ γὰρ ἄλλως γεῖσθαι, ἣ ὅλως « Οἱ ἐπανιστάμιενοί (uox αἰσχυνθήτωσαν. » Αἰσχυνθήτωσαν, φησὶν, οἱ Ἰουδαῖοι, τὸν παρ᾽ αὐ- «Gv σταυρωθέντα παρὰ πάντων ὁρῶντες προσχυνούμενον. Αὐτὸς δὲ οὐ τοσοῦτον διὰ τὴν τῶν ᾿Ιουδαίων εἰ μὴ διὰ σταυροῦ ἀνέχεται m πιστεύεσθαι, αἰσχύνην, ὅσον διὰ τὴν σωτηρίαν τῆς οἰχουμένης εὐφραίνεται. € Ἐνδυσάσθωσαν οἱ ἐνδιοθάλλοντές με ἐντροπῆν.ν ἘΝντροπὴν λέγε: τῶν Ἰουδαίων τῶν διαθαλλόντων καὶ βλασφημούντων τὸν Χριστὸν, ὅτι τὸν ἐξ αὐτῶν ὄντα χατὰ σάρχα, καὶ σῶσαι αὑτοὺς ἐλθόντα ἐσταύρωσαν. ᾿Αλλ᾽ ὅμως ταύτην τὴν ἐντροπὴν ἐνδύονται οὐδὲ γὰρ ἀρνοῦνται τὸ γεγονὸς, ἀλλὰ καὶ σφόδρα οἰχειοῦνται τοῦ σταυροῦ τὸ τόλμημα. Τὴν γοῦν εἰρημένην αἰσχύνην ὡς διπλοΐδα. περιθάλλονται ἐπὶ γὰρ τῷ τολμήματι τοῦ σταυροῦ, ὅπερ ἱμάτιον χέχληται, ἀρνοῦντα! τὸν διὰ τῆς οἰκείας ἐγέρσεως τὴν οἰχουμένην ἐγείραντα. Τοῦτο δὲ αὐτοῖς ὡς αἰσχύνη διπλῆ διπλοῖδος αὐτοῖς εἰχότως περιθόλαιον γίνεται. Ἐξομολογήσομαν τῷ Κυρίῳ σφόδρα ἐν τῷ στό- Στόμα τοῦ Χριστοῦ ἡ ᾿Εχχλησία " ἐπειδὴ καὶ αὖτὸς αὐτῆς χεφαλὴ ἀναγκαίως χαθέστηχε " διὰ ταύτης τοίνυν ἐξομολογήσασθαι τῷ Πατρὶ ἐπαγγέλλεται. Τοῦτο γὰρ εἰς σαφήνειαν ἐπήγαγε τὸ ἑπόμενον. « Ἐν μέσῳ πολλῶν αἰνέσω αὐτόν. » Οὐχοῦν τὴν ἡμετέραν δοξολογίαν, οἱἰχείαν ἔξομολόγησιν, τουτέστιν εὐχαριστίον, ἀναγκαίως χατὰ λόγων ὡς ποιμὴν ποίμνης, καὶ ὡς ἀπαρχὴ φυράματος τίθεται. «Ὅτι παρέστη ἐχ δεξιῶν πένητος.» Ἐν γὰρ τοῖς Ἰουδαίοις αὐτὸν διὰ τὴν ἐχείνων ἀπιστίαν πενόμενον πλουτεῖν πεποίηχεν ἐν τοῖς ἔθνεσιν, Ex δεξιῶν αὐτοῦ παραστάς" ὅπερ σὺ μὲν δοχεῖ- εἶναι ταπεινὸν, ἔστι δὲ σφόδρα ὑψηλὸν, καὶ περὶ μόνου Υἱοῦ ὡς Θεοῦ καὶ ὁμοουσίου δυνάμενον λέγεσθαι. “Ὥσπερ γὰρ Υἱὸς οὐ μόνον ἐχ δεξιῶν χάθται τοῦ Πατρὸς, ἀλλὰ xa ἐχ δεξιῶν ἵσταται. (φησὶ γὰρ ὁ Στέφανος" Ἰδοὺ θεωρῶ τοὺς οὐραγοὺς ἀνεῳγμέγους, καὶ Ἰησοῦν ἑστῶτα ἐκ δεξιῶν τῆς δυνάμεως)" οὕτω za ὁ Πατὴρ &x δεξιῶν ἵστασθαι λέγεται τοῦ Υἱοῦ, ἵνα μίαν ἡμεῖς ἀξίαν Υἱοῦ καὶ Πατρὸς μάθωμεν. «Εἶπεν ὁ Κύριος τῷ Κυρίῳ Ἵνα δειχθῇ τοῦ Πατρὺς καὶ τοῦ Υἱοῦ τὸ ἐν πᾶσιν ὁμότιμον, καὶ ὅτι οὐχ αὐτὸς ἑαυτῷ ὁ Υἱὸς ἁρπάζει βασιλείας i θεότητος ἀξίαν (διό φησιν ὁ Παῦλος, το A Oi ἁρπαγμὲν ἡγήσατο τὸ εἶναι ἴσα Θεῷγ" ἀλλ᾽ εὐδοχοῦντος τοῦ Πατρὸς καὶ καίροντος τῇ τοῦ ΥἹοῦ τὴν ὁμότιμον πρὸς τὸν Πατέρα Ἐπειδὴ τὸ ἐχ δεξιῶν ἀξία τὴν βασιλείαν χέχτηται. τῆς πρὸς : γὰρ ἔχει δεξιὰ ὁ ταῦτα ὃὲ ἐπὶ τοῦ ἀμεροῦς ἕνεχα συγχαταθάσεως λέγεται ( Θεὺς, ἔχει καὶ ἀριστεράν" καὶ ἀσχηματίστου καὶ πάντα πληροῦντος xatpby οὐκ et λέγεσθαι λέγεται Ob, ἐπειδήπερ νῦν ἡμεῖς ἄλτὰ ἀχούειν καὶ παιδεύεσθαι τὴν περὶ Πατρὸς καὶ απ Υἱοῦ δοξολογίαν οὐ δυνάμεθα, ἀναγκαίως προσέθηχεν" Ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον ποδῶν: cov. Τουτέστι, Μέχρις ἂν ὁ παρὼν συντελεσθῇ βίος. Ἔν γὰρ τῷ παρόντι βίῳ καὶ ὁ ττει τῷ Υἱῷ, καὶ ὁ Υἱὸς ὑποτάττει τῷ Πατρὶ τὴν ἀνθρωπότητα. τῶν" Πατὴρ ὑποτά Ἐπὰν δὲ οὗτος ὁ αἰὼν συντελεσθῇ, καὶ ὁ Θεὸς πάντα ἐν πᾶσι προχόπτουσι γένητσοι, τότε εἰς τέλειον θεωρίας ἀνελθόντες xo ν Πατέρα ἐν τῷ Υἱῷ, καὶ τὸν Υἱὸν ἐν τῷ Πατρὶ ὀψόμεθα. Διόπερ καὶ τότε ἐν Me δόξῃ τοῦ RO ἥξειν ἑαυτὸν ὁ Κύριος ἔλεγεν. Ῥάθδον δυνάμεως ἐξαποστελεῖ. 'Ράδδος δυνάμεως: ὁ Σωτήρ γνώσεως, τ "πε p. οὗ καὶ ἀλλαχοῦ ἐπάγει" Ποιμαγεῖς αὐτοὺς ἐν ῥάδδῳ σιδηρᾷ. Ἐπειδὴ δὲ ἣ ῥάθδος διπλῆν ἐνέργειαν χέχτηται " καὶ γὰρ μαστί ἡμᾶς χειραγωγεῖ, καὶ μαστίζει ἀναγκαίωξ καὶ ῥάθδος δυνάμεως, ὡς τοιαῦτα γήσασα εἴρηται. Ταύτην δὲ τῷ Χριστῷ πόθεν ἐξπέ Ἐχ τῆς Σιὼν, φησίν. Ἐχεΐ γὰρ ἑαυτὸν ὁ Μονογενὴς ἔθυσεν ἐχεῖ τῷ πάθει δέδωχεν ἀρχήν " παρ᾽ αὐτοῦ πρὸς ἀνάμνησιν τοῦ πάθους παραδοθέντα μυστήρια. « Μετὰ σοῦ ἡ ἀρχὴ ἐν ἡμέρᾳ τῆς δυνάμεως.» ᾿Αρχὴν μὲν ἐνταῦθα τοῦ Χριστοῦ τὸν σταυρὸν χαλεῖ " ὡς ἐν αὐτῷ τῆς οἰχουμένης ἄρχοντος καὶ βασιλεύοντος ἡττηθέντος “ ἡμέραν δὲ δυνάμεως αὐτοῦ τὴν ἡμέραν εἰχότως τοῦ σταυροῦ " τοῦτο δὲ διὰ τὰ ἐν αὐτῇ πραχθέντα σημεῖα, τὸν σάλον τῆς γῆς, τὴν ἀναχώρησιν τοῦ ἡλίου, τὸ ἀπὸ ὥρας ἕχτης μέχρις ἐννάτης σχότος " ἔπειτα ὡς ἐν αὐτῇ τῆς ἁμαρτίας σχιασθείσης τοῦ διαδόλου χαταγωνισθέντος. Ἐν ταύτῃ τοίνυν τὴν ἀρχὴν, τουτέστι τὸν σταυρὸν, μεθ᾽ ἑαυτοῦ εἶχεν, οὐ μόνον ὡς ἐν αὐτῷ χαταπαγεὶς, ἀλλὰ καὶ ὡς ἐπὶ τῶν ὥμων βαστάσας. Τοῦτο γὰρ ζει καὶ χείραγωγεῖ" καὶ ὁ σταυρὸς δὲ τοὺς δαίμονας τειλεν ἐχεῖ τὰ σαφέστει ὀπὶ co pov Ἡσαΐας ἐχθέμενος ἔλεγεν " Οὗ ἡ ἀρχὴ U ὥμου αὐτοῦ. « Κύριος ἐχ δεξιῶν σου,» Ὁρᾷς ὅτι τὸ, Κάθου ἐκ δεξιῶν μου, οὐ τόπου τινός ἐστι δηλωτιχὸν, ἀλλὰ τῆς πρὸς τὸν Πατέρα τοῦ Υἱοῦ ἑνώσεως, καὶ χατὰ πάντα ἰσότητος, Εἰ γὰρ ὁ Υίὸς ἐκ δεξιῶν χαθέζεται, πῶς αὐτοῦ πάλιν ὁ Πατὴρ εἶναι Ex τῶν δεξιῶν λέγεται; Ὃς ἐν ἡμέρᾳ ὀργῆς βασιλεῖς τῆς γῆς, καὶ τοὺς ἄρχοντὰς οἱ συνήχθησαν ἐπὶ τὸ αὐτὸ χατὰ τοῦ Κυρίου καὶ Ἡρώδην καὶ Πιλάτον, ἴς βασιλεῖς σε: αὐτοῦ συνθ)ά χατὰ τοῦ Χριστοῦ αὐτοῦ" Ἄνναν καὶ Καϊάφαν, καὶ τοὺς σὺν αὐτὸ λέγων. « Κρινεῖ ἐν τοῖς ἔθνεσι.» A Οὐχ εἶπε, Κρινεῖ τὰ ἔθνη, ἀλλὰ, Kpwet {τουτέστι xazaxpvi) ἐν τοῖς ἔθνεσι, δηλαδὴ τὸν διάθολον " περὶ οὗ αὐτὸς ὁ Κύριος μέλλων σταυροῦσθα: τοῖς ἀποστόλοις ἔλεγεν Ὅτι ὁ ἄρχων τοῦ κόσμου τούτου κέχριται. Κατέχρινε τοίνυν αὐτὸν, ἐλέγξας αὐτοῦ τὴν δύναμιν ἐν τοῖς ἔθνεσι καὶ ἐπλήρωσε πτώματα κῶν δαιμόνων σὺν αὐτῷ γὰρ καὶ τὴν αὐτοῦ στρατιὰν χαταδέθληχεν. Γενόμενος γὰρ εἰς γῆν διὰ τοῦ οἰχείου θανάτου, καὶ χαταργήσας τὸν θάνατον, τῶν γοητῶν δραχόντων τὰς χεφαλὰς συνέθλασεν. « ᾿Αλληλούϊα. » Λαμπρὰ μὲν ᾿Αλληλούϊα « Θεοῦ αἶνος » ἐρμιηνεύεται. "Ἔχει δέ τι καὶ ἄλλο λαμπρότερον, ὅτι χατὰ στοιχεῖα τοῖς ἀνϑρώποις τοῖς Ἑδραίοις συγγέγραπται" τοιγαροῦν εἴκοσι καὶ δύο δτίχοι τῷ ψαλμῷ, ὅσα "E6patot στοιχεῖα, παραδεδώχασιν. « ᾿πξομολογήσομαϊ σοι, Ἰζύριε. » Ἵνα μὴ πάντως τὸ μὲν ἡμῶν ἐξομολογῆτα!, τὸ δὲ ῥέπῃ πρὸς ἁμαρτίαν, ἀφ᾽ ἧς ἐξομολογούμεθα, μηδὲ τὸν ἕνα πόδα τῆς ψυχῆς πρὸς διχοιοσύνην χινήδαντες, τὸν ἕτερον ἐν τῷ βορθόρῳ τῆς ἁμαρτίας ἐάσωμεν" ὅλην δὲ τὴν χαρδίαν αὐτῷ ἀναθῶμεν ὅλης Δημ:ουργῷ καὶ Ποιητῇ τυγχάνοντι, καὶ δῶρον ἡμιτελὲς οὐχ ἀξιοῦντι δέξασθαι. « ᾿Εξομολόγησις καὶ μεγαλοπρέπεια. » Ἔργον τοῦ Θεοῦ ἡ ἡμετέρα σωτηρία χαθέστηχε, c Περὶ οὗ ὁ Χριστὸς πρὸς τὸν Πατέρα EXeyev ᾿Εγώ σε ἐδόξασα ἐπὶ τῆς γῆς" τὸ ἔργον ἐτειείωσα ὃ ἔδωκάς μοι ἵνα ποιήσω. Τοῦτο τὸ ἔργον διπλῆν τινὰ τὴν χατασχευὴν, τὴν μὲν ἀπὸ τῆς ἡμετέρας προθέσεως, τὴν δὲ ἀπὸ τῆς τοῦ Θεοῦ φιλανθρωπίας χέχτητα!. Ἡμῶν γὰρ τὸ αἰτῆσαι, αὐτοῦ δὲ τὸ δοῦγαι" ἡμῶν τὸ χροῦσαι, αὐτοῦ δὲ τὸ ἀνοῖξαι. Οὐχοῦν fj μὲν ἐξομολόγησις ἡμῶν τῷ γὰρ ἐξομολογεῖσθαι ἀναχώρὴδιν τῆς πονηρᾶς πολιτείας, ἐπιθυμῖαν δὲ τῆς ἀγαθῆς ἐνδεικνύμεθα " fj μεγαλοπρέπεια ὃὲ τοῦ Θεοῦ. Μεγάλῳ γὰρ ὄντι πρέπει τοὺς μιχροὺς oiκτεῖραι, καὶ τοὺς ταπεινοὺς ὑψῶσαι, καὶ τοὺς πλανηθάέντας προσδέξασθαι. “Ὥστε ἐξ ἑχατέρου τὸ ἔργον τοῦ Θεοῦ, ἀπὸ τῆς αὐτοῦ μεγαλοπρεπείας δηλαδὴ, καὶ τῆς ἐξομολογήσεως τῆς ἡμετέρας γίνεται. € Ἰσχὺν ἔργων αὐτοῦ ἀνήγγειλε τῷ λαῷ. » Ῥαύτῃ δὴ τῇ ἰσχύϊ θαῤῥήσαντες οἱ ἀπόστολοι, εἰς πάντα τὰ ἔθνη χηρύττοντες ἐπορεύοντο, καὶ χληρονομίαν τὴν γῆν ὅλην ἐπιστρέψασαν, λόγοις τοῖς αὐτῶν καὶ πόνοις ἐδέξαντο. « Λύτρωσιν ἀπέστειλε τῷ λαῷ αὑτοῦ. » Τὴν διὰ τοῦ Σωτῆρος γενομένην, εὔδηλον. Περὶ ἧς καὶ Ζαχαρίας, ἤδη τοῦ Χριστοῦ συλληφθέντος, προφητεύων αὐτοῦ τὴν γέννησιν ἔλεγεν Εὐογητὸς Κύ- Ριος ὁ Θεὺς τοῦ "IcpanA, ὅτι ἐπεσχέψατο ἐποίησε λύτρωσιν τῷ Aa αὐτοῦ. καὶ δ᾽ € Ἅγιον καὶ φοδερὸν τὸ ὄνομα αὐτοῦ. » "Aytov μὲν, ὅτι Χριστὸς ὀνομάζετας. Τὸ δὲ τοῦ Κυρίου χρίσμα, πάσης ἐστὶν ἁγιωσύνης πλήρωμα. Περὶ οὗ φησιν Ἰωάννης Καὶ ὑμεῖς χρίσμα ἔχετε ἀπὸ τοῦ ἁγίου. Φοθερὸν δὲ, ὅτι καὶ χριτὴς λέγεται. Φησὶ γάρ Ὁ Πατὴρ οὐδένα κρίνει" ἀ..1ὰ τὴν κρίσιν» πᾶσαν δέδωκε τῷ Υἱῷ. ὁ Ψαλμὸς κατὰ στοιχεῖόν γέγραπται. φθάσας, δοξολογίας ἔχει στοιχείωσιν, οὗτος" ὥσπερ τε ἀναγκαίως ἑχατέρῳ αίων τὰ στοιχεῖα ἐνήρμοσαν, « Μαχάριος ἀνὴρ ὁ φοθούμενος τὸν Κύριον. » Ἐπειδὴ τὸν Θεὸν ὁ φοθούμενος πᾶσαν &oxsi χαχῶν ἀποχὴν, οὐχ ὑποτάττεται τῷ μαμμωνᾷ, φιλίαν πρὸς τὸν χόσμον οὐκ ἀσπάζεται, ὡς παρόντα τὸν χριτὴν ἔχει. Καὶ μαχάριος εἰχότως ὅλον αὐτοῦ τὸν βίον τοῦ Θεοῦ διοικοῦντος εὑρίσχετα!ι. « Δυνατὸν ἐν τῇ γῇ ἔσται τὸ σπέρμα αὐτοῦ. » Σπέρμα τῶν δικαίων οἱ τὰς αὐτῶν μαθητείας λαμ- Ὅάνοντες, x&v οἰχεῖοί τινες ὦσι τὴν σάρχα, χἂν ἀλλότριοι. « Ἐξανέτειλεν ἐν σχότει φῶς. » Διὰ τί δὲ τοῖς εὐθέσιν; ἐπειδὴ οἱ τὰ φαῦλα πράττοντες μισοῦσι τὸ φῶς, ὡς ὑπ᾽ αὐτοῦ ἐλεγχόμενοι, καὶ παρέχειν αὐτῷ τοὺς ὀφθαλμοὺς οὐ βούλονται. « Χρηστὸς ἀνὴρ ὁ οἰχτείρων καὶ χιχρῶν. » Οὐ τὸν ἁπλῶς κιχρῶντα, ἀλλ᾽ ἐν τῷ οἴχτῳ χρηστὸν εἰχότως ὁ Προφήτης ἐξέθετο. Ὁ μὲν γὰρ ἐλπίδι χέρδους, ὁ δὲ νόμῳ συμπαθείας χιχρᾷ καὶ μεταδίδωίνυν ἐνταῦθα ὑπογράφει τὸν φιλόπτωεἰζει Θεῷ, οἰκτείρων τὸν πτωχόν : σι. Σαφῶ: τὸ χον. Οὗτος 02v ὡς Σολομῶν ἐν Παροιμίαις λέγει. « Εἰς Ἐπειδὴ τῶν ἐνταῦθα πλουτούντων, ἣ βασιλενόντων, ἣ καὶ ἄλλην χτησαμένων τοῦ βίου περιφάνειαν πρόσχαιροί τινες αἱ μνεῖαι τυγχάνουσιν " ἐδήλωσεν μνημόσυνον αἱἰῴνιον ἔσται. ν ὅτι τῶν δικαίων οὐχ οὕτως, ἀλλ᾽ αἰώνιοι. « "Azb ἀχοῆς πονηρᾶς οὐ φοθηθήσεται. » Εἴτε περὶ θανάτου λέγοις, εἴτε συγγενῶν ἣ τέχνων ἀπολῆς, εἴτε χρημάτων ἐχπτώσεως, οὐδὲν, φησὶ, τῶν εἰρημένων φοθηθήσεται. Μαρτυρήσε: δὲ Ἰὼδ, ἐπὶ πάσαις εἰπώϑ' Γυμγὸς ἐξηΐθον ἐκ κοιιιίας μητρός μου, γυμγὸς καὶ ἀπελεύσομαι, x τὰ ἑξῆς. «᾿ Ἐσχόρπισεν, ἔδωχε τοῖς πένησιν. » Πένητας χἀνταῦθα τοὺς ἐνδεεῖς νοήσεις τοῦ θείου Λόγου, τὰ ἔθνη δηλονότι, οἷς οἱ ἀπόστολοι γεωργῶν δίχην τὸν νοητὸν χατέσπειραν λόγον. Οὐδὲν γὰρ χωλύει καὶ ἱστοριχῶς αὐτὸ δέξασθαι. Σπόρον εἶναι τὴν ἐλεημοσύνην αἰνίττεται " καὶ διὰ τοῦτό φησι σχορπίσαν τὸν ἔλεον, ἵνα τὴν συναγωγὴν τοῦ θέρους ἀνα" λόγως τῷ σπόρῳ δεχώμεθα. Ὃ γὰρ σπείρων ἐπ᾽ εὐ.Ἰογίαις, ἐπ᾿ εὐκογίαις καὶ θερίσει. “Ὅστις καὶ σχορπίζειν εἰκότως λέγετα:, προϊεμένης τὸν ἔλεον. Κέρας τῶν δικαίων fj εἰς Θεὺν πεποίθησις " ταύτῃ γὰρ ἐπιόντας τοὺς ἐχθροὺς χερατίζομεν. Τοῦτο καὶ νῦν μέν ἐστιν ὑψηλὸν, ἀλλὰ τοὺς πολλοὺς λέληθεν. “Ὑψοῦτα: τοίνυν ἐν δόξῃ, χατὰ τὸν αἰῶνα δηλονότι τὸν μέλλοντα πῶς ἔχει μεγέθους καὶ δόξης φανερούμενον. « 'Λμαρτωλὸς ὄψεται, καὶ ὀργισθήσεται. » Βρύχει τοὺς ὀδόντας ὁ διάθολος " αὐτοῦ γὰρ τὸ" ἀλλὰ καὶ οὗτος ταχήσεται τῷ πυρὶ τῆς γεέννης, ᾧπερ ἀπεχληρώθη τηχόμενος. "Ἔνθα ὁ βρυγμὸς τῶν ὀδόν-των, ὡς ὁ Koptog ἔλεγε.
PsALMOS PA. « Exomologeisthe tǭ Kyriǭ.» Ou matēn exomologeisthai proteron, kai deuteron epichaleisthai bouletai" all᾽ hina chatharoi dia tēs xomologēseōs tōn hēmeterōn hamartēmatōn genopivot, ex hagiou naou kai organou chatharou ton hymnon prosenenchōmen. s ᾿Apangeilate en tois ethnesi. » Tinos charin? epeidē ton Ioudaiōn laon anēchoon onta kai apeithę̄ hē epangelia ōphelein ouch hēdyvaro. Hōste saphōs ho "PESE proagoreuxi tēn tou nomou kai tōn prophētōn eis ta ethnē meta- « Euphranthētō chardia zētountōn ton Kyrion. » Ischyn analathein tę̄ psychę̄ tę̄ tōn hēdonōn enchrateią bouleta! touton hostis zētei ton Kyrion. Proscoy de, ou to tēs ousias legei (touto gar oudeis A opsetai, phēsi pros Mōsea, xa zēsetai), alla prosōpon tou Theou hē eis auton gnōsis. « Autos Kyrios ho Theos hēmōn. » Kai mēn eis tēn Ioudaian dotheis ho nomos etynchanen" all᾽ epeidē tōn ethnōn auton lamthanontōn eis holēn diathainein tēn oichoumenēn emelle" to genomenon ho Prophētēs ainittetai, kai deichnysin, hōs autos Theos, ho tote monę̄ tę̄ Ioudaią ton nomon kai tous prophētas dedōchōs, eis pasan autous hysteron tēn gēn ephanerōsen. € Emnēsthē eis ton aiōna diathēchēs. » Alva men xa chilias geneas ton paronta bion legei" ou chilias pantōs geneas arithmoumenos, all᾽ ethos tę̄ theią Graphę̄ ton tōn chiliōn arithmon epi tou plēthous echdechesthai" hōs hotan Petros legę̄ Hēmera mia para Kyriou hōs chilia etē. Kay palin Daniēl' Chiliai chiliades enieitourgoun autǭ. Diathēchēn de entautha tēn Palaian ennoēson, kai logon hon en autę̄ peri tous patriarchas exethoēsen, « Hon dietheto tǭ ᾿Lthraam.. » "Aog phēsin: "Ov sygetelese meta tou '"Ahoraam. « Kai diēlthon ex ethnous eis ethnos. » Polla gar ethnē mechris hote tēs epangeltheisēs autois gēs ton chlēron parelathon. « Ouk aphēken anthrōpon adichēsai autous. » Ereis tauto kai peri tou Aa6av: toutǭ gar hou synechōrēse ton Iakōd adichēsai, kai tauta boulomenǭ. « Mē haptesthe tōn christōn mou.» Christoi de hoi patriarchai, ouch elaiǭ christhentes, alla tę̄ metousią tou Pneumatos" aph᾽ hēs kai prophę̄tai elegonto. ᾿Achēchoas gar hopōs ton ᾿Athraam. ho Theos en tois pros ᾿Adimelech logois poophētēn propēgoreusen. « Pan stērigma artou synetripsen. » etēlthon, Toutesti, Pasan hypostasin trophēs syntrithēnai ho Prophētēs historēsen. Heteros hermēneutēēs phēsi baktērian, toutestin ischyn. « ᾿Exapesteilen emprosthen autōn anthrōpon. » Deichnysin hoti ta tois hagiois symthainonta, mias tinos thaumastēs kai doxazousēs auton te Theon kai tous paschontas ginetai. Idou gar kai ho "Losēph eis douleian eprathē, hōste emprosthen tou loi- "moU genous apostalēnai" toutestin, hōste prolathein kai eutrepisai autois tēn eis Aigypton chathodon" aph᾽ hēs tēlichauta ēcholouthēse thaumata. « Eis doulon eprathē Iōsēph. » To sterrhon tōn peirasmōn kai to ischyron prosēgoreuse sidēron, hoper dia tēs hypomonēs ho Iōsēph diethaine" kai parodos autǭ ta lypēra dia machrothymian egeneto. « Mechri tou elthein ton logon hautou. » Toutest 5 ton peri autou logon onper ho theos epi xav auton oichonomias etheto, Logǭ gar panta onomōn, Wu tini kai tōn eph᾽ fj hēn apallagēn kai to t «hēs oicho piv peirasmōn telos proteron, hysteron au mēn houpō nomos dotheis hy xa hēmeis ei manthanongraphos, sichos no- ' 3 Ē hechastǭ logichǭ logion para Gc mos, di᾽ hon kai logichoi ginometha. all £nctr. Houtō gar ethos os exon synchōre all᾽ oichonomōn € Hp raphēnaisy ES Graphę̄ } dicha de chōlysai logou E08 « Kai ou parepichranan tous logous hautou. » tou ES f € heautōn hyposcheseis ta : ou epseusanto. Ti gar ti mē pseusasthai, all parapichranai dikaiōs KS eutai. Legei de peri Mōseōs kai ᾿Aarōn, eudēlon. « Metestreps to hydōr, alla panta epitelesai e ta hydata autōn. » ta hydata" epeidē pasan hydatos synagōgēn ou monon tēn en potamois kai Ho alla kai tēn en xylois kai lithois eis haima GeC) xev: aph᾽ hōn kai hoi ichthyes tēs physeōs tōn hydatōn alloiōtheisēs apethnēschon. PR gē autōn batrachous. » pantachou dietrechon hoi batrachoi herponla tōn basilichōn tameiōn emnēmoneusen, hōste dēlōsai to tou, thaumatos megethos" hoti mēde plēthos oichetōn hē stratiōtōn, ousper eichos en tois basileiois diagein, aposothēsai tous batrachous edynato. Ou monon, phēsi, to hydōr eis chalazan metaualōn synepēxen, alla kai pyr exēgagen ex Hechateron gar pollēn tēn chata autou, hē syneplēxen auto. tōn stoicheiōn exousian tou thaumatourgountos synestēsin. « Kai epa pase pan prōtotochon. n Pan zpococoxov eipōn, tas dyo plēgas t nomenas chalesen aparchēn hōn chtēnōn kai tōn anthrōpōn “ge ponou pantos E Ei gar kai hysterą plēgē egeneto, leon eplēgēsan᾽ kai hōsper Allōn mastigōn egenefO 6E kai ainittetai, hōs hē plēgē hautē anteec hēn tēs tōn Israēlitichōn brephōn avatreseōs, hēntina aparchēn epiboulēs xava tōn Ioudaiōn ho Pharaō enedeixato. € Kai exēgagen autous en argyrïǭ. » Ouch adichōn tous Aigyptious (Theou gar heterous euergetein heterōn adichoumenōn hanax'on)" all᾽ hotan schyleusai autous tois Ioudaiois entelletai, ton misthon honper autois tēs plinthopoiias epōpheilon eisepratteto. tōn ho asthenōn.» ᾿Apodeixis saphēs hoti cheir Theou hy gyptou ton Israēl exagousa. Pōs yap en tosautais myriasin oudeis asthenein EuciAe, kai chachōs autōn paschontōn, kai tois ergois hosēmerai? « Euphranthē Aigyptos tauta talanpōrou menōn Tosautēn tou Theou metadolēn dexōchotos tois pragmasin, hōste tous proteron pros bian chatechonein aparai kai katepeigein. Dioper ouden tēs dynameōs tōn echthrōn hotan echōmen hypermachounta, ton Theon phrontizein hopheilouen. tas autous, mo. « "Ioa, kai ēlthen ortygomētra. » To manna legei ouch hōs ex autou tou ouranou, all᾽ ix tou hyper, chephalēs aeros (honper theia Graphē pollakis prosagoreue!) pheromenon, hama hoe xax hōs eikona tou ouraniou artou tou dothentos en mystēriǭ tę̄ Echchlēsią pheronta. € Dierrhēxe petran, kai errhyēsan hydata. » ouranon hē Ouch ara to hyparchon hydōr en tę̄ petrą f] plēg tēs rhathdou xa ē rhēxis epēgagen alla ta tou Theou prostagmata, xoY rhagēnai tēn petran hypo tēs rhaudou, kai hydōr rheusai ho proteron ouch hēn en autę̄, parescheuase. Touto gar ho Prophētēs martyroumenos, ᾿Eporeuthēsōn en anydrois potamoi, exethoēsen charin" hina tēs gēs echeinēs to xēron anik mon kai agonon tōn hydatōn ainixētai. Tauta de tinos ethaumatourgeito charin? Hoti emnēsthē tou «hiogou tou hagiou autou. € Hopōs an phylaxōsi ta dichaiōmata. » Kai ton gomon autou ekzētēsōsi, dēlonoti to Euangeliyn. eichon? TI gar emellon zētein hoper hapax Oukoun tēn diathēchēn pantōs ainittetai. tēn deuteran « Kai hōdēgēsen autous en athyssǭ. » Oude gar haphē tēs rhaddou, alla to tou Theou cherson epoie: to pelagos. prostagma « Kai esōsen autous Ex cheiros misountōn. » Ou matēn tauta legei, tēn hoe tōn Hioudaiōn acharistian tragǭdēsai boulomenos, hoti toiautēs euergesias apolauontes, agnōmones homōs peri ton euergetēn ton oicheion gegonasi, ton hydati tous thlioontas autous xaY tous epēreazontas thaptonta. Hōsper epipherei ᾿Apistōn touto kai oligōrōn idion, mē anamenein tēn tou Theou boulēn, hotan meta makrothymias oichonomēsai echeinos boulētai hapanta, all᾽ apoginōschein, lēthēn pathontas tōn thaumatōn tōn e:.prosthen. « Ka epethymēsan epithymian en tę̄ erēmǭ. » Dyo tōn Ioudaiōn synēpsen hamartēmata 67. sarchichēn epithymian epethymoun en tę̄ en f philosophein ede:, kai apo pasēs mias enchrateuesthai" hen men, erēmǭ, toiautēs epithyvepoy de, hoti deēthentes ES pēr p4s4 ex Ai- D gōn ho Theos ouch epaueto. Oude gar anethaleto, oude eis heteron metastēnai topon, hōste hydatos heurein chorēgian echeleusen, alla tēn erēmon xoi di- Pspsada enydron pēgēn proagagōn apo tēs petras edeixen. « Ēnoichthē hē gē.» Hēnicha systantes chata Mōyïseōs chasmatos genomenou chatepothēsan. Eichotōs de autois touto tēs timōrias to eidos synedainen. ᾿Epeidē gar tous tēn Erythran thalassan dielthontas ephaulisan, autoi tēs gēs syllēphtheisēs & « Kai exoudenōsan gēn epithymētēn. o apōlonto. Tēn epangeltheisan legei, hēnika tous chataschopous pempsantes, kai pol)a hosa tēs gēs achēchootes enchōmia, eis Aigypton epistrephein edoulonto. « Kai parōrgisan auton epi hydatos. » Dēloi tēn apo tēs gēs oligōrian ta rhēmata" ᾿Achousate mou, hoi apeitheis" Mē & tēs petras taucnc hexaxomen hymin hydōr? Diastolēn de en tois cheilesin ob. tēn tōn rhēmatōn amphitholian legei, hēn ho Mōsēs apo tēs petras thaumatourgōn hypemeinen, alla to symthan, eichotōs tǭ laǭ tōn Ioudaiōn logizetai" epeidē synechōs apeithountes kai peirazontes, eis oligōrian auton chatastēnai epoiēsan. « Kai emegēsan en tois ethnesi. » Ou monon epheisanto tōn asedōn, alla kai asethę̄ pros autous choinōnian eirgasanto. « Kai eparneusan en tois epitēdeumasin. » Porneian oun entautha tēn apo tou Theou hapostasian chalei, « Kai paredōchen autous eis cheiras echthrōn. » Homou tēn tou Theou philanthrōpian hymnēse, kai tēn echeinōn chachian etragǭdēsen" ho men gar euergetōn kai rhyomenos autous tōn lypērōn ouch epaueto, hoi de kai parorgizontes auton, kai parapikrainontes homoiōs epemenon. « Kai edōchen autous eis oichtirmous. » Horąs hēlichon estin eumeneia Theou hopōs hēmin kai tous echthrous eumeneis ergazetai, kai oude tinas, alla pantas kai hoi lathontes aichmalōtous hōs polemioi, houtoi splanchna paterōn peri tous aichmalōtisthentas analamthanousin, hōste dēlon einai to men horgēs Theou, to de philanthrōpias amphoin gar eis diorthōsin chrēzomen. « Sōson hēmas, Kyrie ho Theos hēmōn. » Touto gar estin ontōs sōthēnai, to episynachthę̄nai Ex tōn ethnōn., kai mē diesparthai eis tēn planēn, Legei gar ethnē nyn, tous en asetheią porenomenous, hētis tōn ethnōn echratei to proteron. echeinōn « Eulogētos Koptog ho Theos Israēl. » Mechri tōn entautha tēn tetartēn bithlon tōn IGalmōn 'E6paity paides horizontai" eis pente gar tēn tou Dathid prophēteian dielontes (chatha kai proteron ephamen), echoaston psalmon, hǭ touto telos mpoc tai ᾿Amēn, amēn, symplērōsin eina: mias biolou nomizousin. € ᾿Lllēlouïa, » Paraplēsiōs tois proterois kai houtos epigegrawait tēs gar autēs hypotheseōs echetai, historōn en merei ta genomena tois Ioudaiois thaumata. « Peinōntes xa dipsōntes. » Hotan gar psychē limōxę̄ kai dipsēsę̄ achoēn logou tou Theou, didaschalias ouch echousa, anankaiōs echleimet kai elattoutai epeidē trophē Psychēs ho tēs theognōsias artos. « Exomologēsasthōsan tǭ Kyriǭ. » Eleē kai thaumasia tou Theou ta autou prosēgoreusen. Hota gar ethaumatourgēsen, ouch endeixeōs tinos hē philotimias parēgagen henecha, eleous de pantōs kai philanthrōpias charin tēn pros ekeinous hyper hōn eprachthē kai ta thaumata. « Hoti echortase psychēn chenēn. » Kai mēn tēn autēn kai peinōsan eipōn, edeixen hōs hamartōloi tines ēsan hoi limōttontes. To gar chenon anti tou mataiou pareilēptai. € ᾿Antelatheto autōn ex hodou anomias. » Hodon anomias anankaiōs prosagoreuei ton thanaton. Alsia gar tǭ thanatǭ hē parachoē tou nomou tou dothentos en paradeisǭ gegenētai. ᾿All᾽ homōs Christos hēmas Ex tou thanatou anteladeto, meson tōn nechrōn hē zōē, hina lysę̄ tou thanatou tēn tyrannida genomenos. « Pan brōma ethdelyxato 3j psychē. » Brōma tēn trophēn entautha tēn logichēn noēsomen" peri hēs ho Kyrios tois apostolois elegen "Epgazesthe mē tēn brōsin tēn apoiïlymenēn,, a.1.1a tēn menousan eis zōēn aiōnion. Tautēs pan eidos ho anthrōpos ethdelyxato. Oute gar physichon nomon oute grapton ephylaxan, kai dia touto ēngisan heōs tōn pylōn tou thanatou. Pylai de thanatou ta hamartēmata hois deon autous machrynesthai. “Hoson gar tautais ēngisan, tosouton porrhō tōn pylōn tēs zōēs anankaiōs egenonto. ᾿All᾽ ho Christos autous kai machran ontas engys dia tou haimatos tou oicheiou pepoiēchen, « Kai echechraxan pros Kyrion. n Kraugēn ho Theos alla tēn. diathesin ou tēn dia phōnēs genomenēn, tēs dianoias logizetai " epei kai Mōyseōs siōpōntos elege, Ti boąs pros me? « ᾿Apesteile ton Logon autou. » Ti toutou saphesteron pros endeixin tēs tou Sōtēros sarchōseōs? apostalenta gar Logon ton dechetai ton uzoccel.larca ue. “Hosper hēmōn to genos iasamenos, Ex tōn diaphthorōn hēmas dēladē tōn hamartēmatōn errhysato. Phthora gar pantos &von ei ts thrōpou ta edu ᾿epeid' ton naon tou Theou phϑeirei, phtherex touton ho Theos. « Hoi chatadainoutes eis thalassan. » Entautha thalassannoēsai y oT, ton bion ton hēmeteron, ploia tas Echchlēsias" peri hōn ho Theostoiauta pros ton "106 dialegetai Pan de piiōton cvveA00y. ou mē engenkōsi byrsan mian ouras autou " kai en piloiois halieōn kepha.ē autou. ! ton dia- 60109, hōs pros auton pasa men anthrōpōn hēēttatai byrsan ouras autou bastazein dōken xeUX: de mēchanē, hōste mēde 3 hyphistastha:" all᾽ homōs tēn eidōlolatrian,, hētis autou tēn chephalēn, dēladē) pasēs autou tēs ponērias hypērche chephalaion, en tois ploiois tōn Echchlēsiōn enechrōsan hoi apostoloi. Houtoi! ergasian en hydas: pollois, en tǭ ērxteran etheto hen tǭ Bo00, toutestin en tę̄ cogia meth᾽ hēs ho Theos oichonomei ta hēmetera. Bathos gar tou Theou sophia, dia to aneikaston autēs kai amebios ho Lepus" autous kai to pneuma tēs chataigidos, dēladē P pneuma to anticheime ob mēn apo tēs oikothen exousias, epitrepsantos OPh ISON Qu gymnasian kai qa non " de tou Theou eis tēn tō" dikaiōn nerōsin" dēloi de autos ho peirasa! ton Iōd epitre echal div ta kymata, houtōs x Theos [hēnicha] tǭ diatholǭ tous peirasmous diadechetai. « ᾿Anathainousin heōs tōn ouranōn Ta chacha de entautha ou phaula, alla ta chachōticha ei, Hothen ᾿Amōs phēsin" Ei estai kakia &y poepoiēse? tas paideias legōn $ PRU, En tougar esti hoi peirasmoi En hōste APh ie hēn Kyrios ouk tǭ chrysiǭ to pyr, tou tynchanousi, tēchontes TS all᾽ hōste phanerōthēnai pōs lamprotētos echousi. ᾿Elenchousi gar hoi rasmoi tas anthrōpōn dyna-: meis. Dioper ho Kyrios elege: Proseuchesthe mē eis-i eithein eis peirōsmon.. ᾿Alla mēn kai Petros eis etarachthē kai esaleuthē tǭ peirasmǭ tēs" tou Kyriou legein Ouk hoida de idion ouch eidekai pasa autou pei tosouton & arnēseōs, hōste peri ton anthrōpon touton. Methyontos nai kai ton tychonta gnōrimon. Tote sophia chatepothē. « Kai eche echraxan prys Kyrion.» Ouchoun kathaper hoi nautai: hypa cheimōnos apolēphthentes pasēs technēs kai epinoias Ereipeonos dia tēs eis ton Theon epichlēseōs sōzontai" houtō chrē kai tous rhein, monę̄ de tę̄ pros ton Theon pepoithēsei chrēsthai. « Kai euphranthēsan, hoti hēsychasan. n Epeidē to euangelichon, kathaper ephēmen, hēnixato chērygma, onankaiōs ᾿Echchlēsias ēnixato, ou aou, mēpote doxę̄s tēn Synagōgēn legesthai, hoe tōn ethnōn emnēmoneusen " en olg kai chathedrch presthyterōn, hainountōn ton Theon tais didaschalichais glōssais " peri hōn Paulos elegen" Hoi presdyteroi diplēs timēs axiousthōsan malista hoi kopiōntes en aogǭ kai didaskalią. « "Eucxo potamous eis erēmon. » Tēn par᾽ Hellēsin entautha sophian ēnixato. Hezēlouy gar potamous dia tēn rheousan glōttan philosophoi, kai sophistai, xoi rhētores " all᾽ erēmon toutois elenxas autōn to pseudos kai peplasmenon, etheto kai tas diexodous tōn logōn (toutous gar dia tēn biaian hormēn prosēgoreusen hydata) qa». ᾿Achyrōsas gar autōn tēn chrēsin meta- « Tēn charpophyron sl? almēn.» Iouto saphōs eis tēn Ioudaian gēn charpophoron {inomenēn dia tous ex autēs prophētas kai tous dikaious eirētai, hētis eis halmēn apo chachias tōn en autę̄ chatoichountōn Grammateōn xeX Phar!:saiōn, kai pantōn tōn asedēsantōn eis Christon metaueolētai. Ouketi gar en autois hiereus, ou prophētēs " all᾽ oude charpos heteros tēs arkaias politeias heurischeta!. « Etheto erēmon eis limnas hydatōn. » Eipōn hosa tois apistois “Hellēsin, eti dē kai IIoudaiois emelle symthaïnein (xolepe gar auta tois hophthalmois tou pneumatos), idou nyn ta peri tę̄ chlēsias symphōnōs tǭ Hēsaïą echtithetai phēsi gar chacheinos" Thēsō tē» erēmon eis &An, kai tēn diphōsan gēn eis hydragōgous. Houtos de limnēn hydatōn tos cholymthēthras enoēse tou baptismatos “ hōsper autas kai Solomōn en tois "lsmasin, hēnicha ton Christon pros tēn heautou nymphēn eisēgage tēn "Exchlēsian legonta Hoi orthammoi sou hōs ᾿Esedōn en puiais thygatros pouliōn " thygatera pollōn tēn Echchlēsian nenoēchōs" ou gar monōn tōn apostolōn, alla kai prophētōn thygatēr egeneto. Ouch hēn de en autę̄ proteron Logos Theou, nyn hoe posouton ploutei " hōste eis pasan hautēs tēn hoichou- "menēn diathainein ta dogmata" en hois phyteuthēnai macharion. Xylon gar ti heurischetai en chairǭ ton charpon poioun, kai mēpote to phyllon apothallon, hōs en tois prooimiois tōn psalmōn anagegraptai. « Kai synestēsanto poleis chatoichesias. » Ou polin, alla poleis. Diaphorous gar politeias dex ethnōn laus echei, en hais chatoichiai tōn aretōn, haitines ton esōthen hēmōn anthrōpon schepousi, che- I 1 peirazomenous oicheią men dynamei mē thar- A « Kai espeiran agrous. » ᾿Agros men oun estin hē philosophia 1j pros tēn basileian tōn ouranōn apagousa. Phēsi gar houtōs ho Kyrios" Homoia estin hē basileia tōn ouranōn thēsaurǭ &r agrǭ kechrymmegǭ" hon' heurōn agthrōpos echrypse, kai apo tēs charas autou hypagei kai pōlei panta hosa echei, kai agorazei ton agron ex&ivov. Tēn autēn kai ampelōna dia tēs paratholēs tōn ergatōn tōn misthōthentōn edeixe. charpon de gennēmatos ton en triachonta kai en hexētēn en Christǭ 5 tAozooiav meletēsantes, kai aretas en ahysantes. : € Kai te autous. kai eplēthynthēsan. » ᾿Apo gar dōdecha hē tychon heddomēchonta eis chiliadas proechopsan" oustinas chtēnē tōn apostolōn eichotreis, ei ta pente, eita myrias hosas horōmen tōs, hōs hyp’ autōn mathēteuthentas, echalesen. « Exechythē exoudenōsis ep᾽ archontas hautōn. » Tous aseuein protrepomenous tous martyras. Enistamenōn gar autōn tǭ zēlǭ tēs pisteōs, hē tōn archontōn exoudenōsis, toutestin ophaulismos kai hē euteleia, execheito, kai epleonazen. Ouch hēn hodos hē tōn asethōn archontōn prothetis " oude gar Christon tēn ontōs hodon, kai zōēn, kai alētheian, hōdenon. Dioper adatos autōn ho schopos hypērchen " achanthōn gar tōn ex asetheias kai tritholōn peplērōto" en ē ho Theos autous eplanēsen. Oiomenoi gar platynomenēn tēn pistin kai trechousan anachoptein dia tēs tōn martyrōn anaireseōs, eplanōnto epeidē pros doxēs autę̄ kai au konin tou mystēriou ho zēlos tōn martyrōn egeneto « Kai ethoēthēsen penēti Ex. ptōcheias. » IPenēti, toutesti, tǭ diōchomenǭ laǭ. Penēs gar hēn oudemian echōn en anthrōpois epichourias hyparxin" AX ech tautēs autǭ tēs ptōcheias edoēthēsen. Epeidē n. anthrōpōn ouk eiche rhopēn, pantes de auton epolemoun, dēmon kai basileis kai archontes, ho Theos " boēthos eph᾽ hǭ kai pantas tous polemous nenichēchen. « Kai etheto hōs prothata patrias. » Ta sy per Ex diaphorōn epitēdeumatōn hē axiōmatōn etynchanon. Toutous hōs prothata etheto, ton thanaton austēmata tōn martyrōn echalesen epeidę̄tōn anti thysias dexamenos. « Tis sophos, kai phylaxei tauta?» Henos sophou tauta phylattontos pollē synesis di" hautou kai epignōsis ginetai. Sy toinyn mathōn hoti sophon ton phylacha tou nomou protēgoreusen, ei sophias epithymeis, ergazou ton nomon" prochopē gar xoig synetois hē praxis. To cherdos de ou michron, epeidē sou ton nomon phylattontos heteroi ta eleē tou Theou synēsousin. « dē psalmou tǭ Dauïd, » dēn psalmou tēn en synesei doxologian lege gar kai tois hexēs deichthēseta!. € Hetoimē hē xapufa mou, ho Theos,» Macharion hetoimazein Theǭ tēn chardian - $6 auton ho hetoimazōn enoichon. Epeidē hoe ton Logon ho Prophētēs diesōsen, ara diplēn autǭ tēn hetoimasian prospherein opheilomen. Kai chathaper hoi batilech mellontes hypodechesthai hetoimazousi ton oichon, prōtōn men echchathairontes, deuteron de scheuē iv autǭ ta pros tēn chreian apotithemenoi " houtō xa hēmeis diplēn hetoimasian tǭ theǭ parascheuazein chrēzomen" mian men, kathairontes ton tēs chardias naon" hos poy de, aretas autę̄ kai praxeis agathas epeispherontes. Houtō gar hēmin ho Theos ouk endēmēsen monon, alla kai enchronisei. Doxan heautou ho Prophētēs ton Christon prosēgoreusen" epeidē symmorphous hēmas tēs doxēs tēs oicheias, analathōn ta hēmetera, pepoiēchen. "Ev toutǭ toinyn haadein kai psallein phēsi, toutesti, syn ainesei doxologein. Ti de en tǭ Xp: stǭ doxologein kai psallein? ta peri autou dēlonot mystēria. « Exegerthēti, hē doxa mou. » Pothen? £x tōn tapeinōn tēs anthrōpotētos mystēriōn, ek tōn nechrōn ous chatelthōn ho Christos epeschepsato echeithen auton exanastēsai, hina kai analēphthę̄, hōs mellontōn hēmōn choinōnein autǭ tēs doxēs tēs eis ouranous bouletai. Oude gar monon synēgeiren hēmas, alla kai synechathisen en dexią heautou en tois epouraniois. Palaian entautha kai Kathy Diathēchēn exegerthēnai, eis tas peri Theou martyrias parachaleïi, hōste di᾽ hautōn pisteuthēna: tou Christou tēn anastasin. Ē men gar prolegei tous kairous kai tous topous " hē de epi tēs historias ta prolechthenta deichnysin. « Exegerthēsomai orthrou. » ᾿Apochrisin eisēgage tou Christou tę̄ deēsei tou Prophētou symthainousan ho men gar auton exegerthēnai hiketeusen eipōn, Exegerthēti, hē doxa mou. Ho de xa ton chairon,xa0' hon oichonomein mellei touto, chatēngeilen" ᾿Exegerthēsomai gar, phēsin, orthrou. Ex autēs lexeōs to tǭ Louchą peri tēs anastaseōs historēmenon phthenxamenos -"Orthrou fatheos hē.1thon" gynaikes epi to mnēma, pherousai d hētoimasan arōmata" hois kai ta alla tēs anastaseōs tou Sōtēros epēgagen. « Hoti mega epanō tōn ouranōn. » Eleos kai alētheia tēs oichēnomias tou Christou to mystērion hōste ton Prophētēn touton allachoste egei " "Eleos kai azētheia synēntēsan. gar hē tou Christou theotēs kai anthrōpotēs tę̄ tou logou sarchōse: katēntēsan. ᾿Alla to men eleos &omotte! tę̄ tou sarchōthentos logou theotēti (autē gar to plasma to oicheion eleēsen), hē alēthein de tę̄ tar-, ō «XO dochousin, alla xaz' alētheian ho Theos Logos esarchōta!. ) Touto gar eis hermēneian kai systasin ho Ax€15 palin elegen, Ē akiētheia ek tēs gēs aneteile, tēn anthrōpotēta tou Kyriou legōn " tēn apo tēs hēmeteras gēs, dēladē tēs anthrōpivns physeōs, anateilasan. Mega tōn ouranōn hē tou Christou theotēs edo oxito, kai tę̄ sarchi synesch taxis toinyn epanō ts doxan, hēn para tōn oicheiōn dynameō ōn € Hypsōthēti epi tous ouranous, Theōreis hoti tou Christou X UR) ho Aa615 prophēteuōn, tōn nephelōn ny emnēmoneuomoion hypotithetai, hypsōthēsen? Idou gar kai nyn tous ouranous prestheuomeno- " xaiina: ton Theon epi to: diapantos en hypsēlois onta, chatha phēsin o'Hsataz Hagios Kyrios ho en hypsē.Iois katoikōn. Kai Dadid de houtōs ' Sy mogos epi pasōn tēn gēn. ᾿All᾽ hypsōsin epi tous ouranous tou Theou, chalei tēn eis ouranon tou Monogenous meta sarchos anodon. « Hopōs an rhysthōsin hoi agapētoi sou. » agapēs tēs pros to genos to hēmeteron anthrōpoi " housper kai ED eis ouranon apo tēs arkaias aichmalōsias errhysato" chatha phēsin ho Paulos, das eis hypsos ēchmaiōteusen domata hon anthrōpois. Dexian de tou Theou ouch an tis hamartoi to Pneuma prosagoreuōn to hagion " epeidē kai Theou dachtylos onomazetai, hōs tēs Triados mian echousēs ousian dynamin te kai energeian. Sōthēnai toinyn hēmas ho Mori tēs xa epachousthēnai parachalei tǭ Pneumati, i kai tēs charitos tēs echeithen chaterchomenēs metochoi. hina pneumatichoi genōmetha rēmena presydeuetai. « Ho Theos elalēsen en tǭ hagiǭ autou. » Ho Christos hǭ tōn apostolōn, eudēlon. Dēloi 0E ta epomena, en hois ton Kyrion peri poda tēs tou Prophētou deēseōs apochrinomenon egrapsen. Toutois tois onomasi tēn dōrean charachtērizei tou Pneumatos choilada men tōn schēnōn, tōn Echchlēsiōn dēlonoti, tynchanousan " epeidē tēn tōn noētōn hydatōn synagōgēn, phēmi dē tou baptismatos, en ē choiladi tautę̄ tę̄ chorēgią vj. xoo Pneumatos chechtēntai peri hou allachou phēsin ho Aa610, Kal hai koiiades piēthynousi siton epeidē tēs hēmeteras sōtērias ho charpos. Sikima de ōmiasis hermēneue tai, toutestin exochē " touto gar ho ōmos para tę̄ theią Graphę̄ dēloi hothen peri tou Saoul phēsin, Hypsē.1os hyperōmian kai epagō. Ti 05 tou Pneumatos hypsēloteron? hē poia tis $mspoy chata tēn diyrean tēn echeithen cbpioxeza:, hēn hypsoumenos ho Christos diamerizei? ᾿Alla mēn kai diametrei, toutesti, pros metron pc i, Hechastǭ gar hē phanerōsis tou Pneumatos s to sympheron didota:. « Mōao lethēs tēs elpidos mou. » pidos auta chalei, toutesti thermainontas kai ava- Gōpyrountas tēn eis auton elpida. Pōs de thermaigontas? tǭ noētǭ pyri tēs energeias tou Pneumatos. Pyri gar horąs ton lethēta thermainomenon. € Epi tēn Idoumaian echtenō to hypodēma. n Deichnysin ho Christos hopōs tēn tōn ethnōn sian emprosthen ex Israēl hypotageisan epoiēsen, echteinas kai mechris autōn to hypodēma, dēladē to Euangelion " hoper mēnyōn Iōannēs ho OThaptistēs elegen, "Epyecat met᾽ eme, hou ouk eimi hikanos Aosai ton himanta tou hypodēmatos autou. Oupō gar eiche xatpbv ekphrasthēna: to Euangelion. Houtō de auto kalei kai Paulos" phēsi gar' Hypodēsauero, tous podes en hetoimasią tou Euangeiïiou tēs eirēnēs. Dia touto toinyn autǭ tous allophylous, dēladē tous ex ethnōn, ho Iēsous hypetaxe, xa hos hypotagentas eis tēn tou Israēl chlēronomian synēgagen. Polin periēchēs tēn ᾿Echchlēsian chaleï en tautę̄ gar hola periechetai tou Christou ta mystēria kai nomos xoi prophētai dia tēs autēs politeias periechontai, Tēn autēn de kai Idoumaian chalei. Movou tou Christou ton Israēl prys tēn ᾿Ezchlēclay hodēgēsai chathestēchen, hos apōsato tous daious hōs eis auton mē pisteusantas " all᾽ ou pantas oude exēlthen autōn en tais dynamesin" toutesti, tous en autois dynatous, dēladē tous mē pisteusantas, ouch apedale dia tous pisteusantas. Dos hēmin boētheian ech thlipseōs. » Boētheian ek thlipseōs tǭ laǭ tōn Ioudaiōn pistin ex apistias prestheuetai. Sōtērian de anthrōpou tēn ex anthrōpinēs didaschalias prosdychōmenēn noēson" hoia tis hēn hē tōn Ioudaiōn didaschalia. Pros gar to hautois dochoun egineto. « Ei? to telos psalmos tǭ Dauïd. » ᾿Anankaiōs ton Psalmon Eis to c&Aoc ton paronta egrapsen echei gar hosa tǭ telei tēs tou Sōtēros hēmōn enanthrōpēseōs, dēladē pros autǭ tǭ pathei tǭ Despotichǭ, peprachtai" dioper kai ton psalmon emelǭdēsen. Eichona gar pherein tou Christou ton Dadid eirēchamen phthasantes. « 'O Theos tēn ainesin mou mē parasiōpēsę̄s. n Ton Ioudan ainittetai" peri gar autou tēs Pspsalmdias to pleiston tēs procheimmenēs gegraptai " hou to stoma proteron hōs hamartōlou, deuteron de hōs doliou chata tou Kyriou anoigēnai heurēsomen " hōs tar hamartōlos kai paranomos tois Ioudaiois elege" Ti 0&£Asce moi dounai, kagō hymin" paradōsō auyton? hōs dolios Chaire, '"Pa66l, pros Iēsoun kai x«cegiAqcev hauton arrhathōna tois thanousi dedōchōs tēs prodosias to philēma. « Elalēsan xaT emou glōssę̄. » Dia tou Mōau ta ethnē ainittetai lethēta de el- AD (ontes echthras 1| misous hypothesin? emisoun homōs auton thanatōsai boulomenoi" kai loyo misous echychlōsan, hēnicha en tǭ synedriǭ tēs aulēs tou Kaïapha peristantes" ēgeiran pseudomartyrias. Elalēsan OE chat᾽ autou glōssę̄ dolią, hote ho archixreus anastas elege pros auton ᾿Exorkizō se kata tou Theou tou zōntos, hina hēmin eipę̄s, ei sy & ho Christos ho Huios tou Theou. Oude gar boulomenoi mathein, alla blatrēmias, hōs edochoun, enchlēma plexai, toiauta epynthanon. € ᾿Anti tou agapąn me endiethallon me. » Dichaion gar auton agapąn, hyper hōn autōn tas noethrepsen " all᾽ hatina pareschen euergesias enechyra autoi pros ton sous iasato, peinōntas pollachis Pilaton diethalon. « Katastēson ep᾽ hauton hamartōlon. » : “Hōspero Theus dichaios prosēgoreuta:, kai kairein dichaiosynę̄ legetai (Dichaios gar Kyrios, kai dichaiosygas ēgapēsen )}" houtōs hamartōlos ho diatholos, hōs philamartēmōn kai ou monon autos hamarptanōn, alla kai tois anechomenois eisēgoumenos. Touton epi ton Ioudan chatastēnai bouletai, hōste archein hautou kathaper kai tōn daimonōn " «hēs autou meridos chathaper echeinōn ho prodotēs egineto. « KaY diatholos Spe ech dexiōn autou. » Ou monon mathētēs hōn proedōche ton didaschalon, all᾽ oude tēs philargyrias prothalesthai to pathos ēdynato autǭ gar to glōssochomon ho Christos synchatathainōn autou tę̄ astheneią episteusen, hōste oute endeēs chrēmatōn ho prodotēs etynchane. « Genēthētōsan hai hēmerai autou oliga!:. Cheirotonē(eis gar di’ aiōnos apostolos hōsper kai hoi loipoi apostoloi, hēmeras oligas tas mechri tēs prodosias ephylaxe to axiōma. « Saleuomenon metanastētōsan. » Saleuthentes gar apo tēs tou Theou gnōseōs, metanastai tēs arkaias Hierousalēm. tēs heautōn tridos egenonto " kai pantachou gēs epaitousi, hoper epaitopon oudamou chatoichias heurischontes tōn idion. « Mēde genēthētō oichtirmōn. » theou gar autous apostraphentos tou oichtermonos kai eipontos Posakis ēthelēsa episygagagein ta tekna sou, hon tropon ornis episygagei ta gossia heautēs hypo tas pterygas, kai ouk ēthelēsate Idou aphietai ho oikos hymōn erēmos. Tis autous oikteirein eti, tis sympaschein emellen? « Kai exolothreutheiē ech gēs. Poias gēs? tēs tōn zōntōn: peri hēs autos ho Da- €10 elege: Pisteuō tou idein ta agatha Kyriou en gę̄ zōgtōgn, € ᾽lnth᾽ hōn ouch emnēsthē poiēsai eleos. n 97. ho Tini? dēlon hōs heautǭ " oude gar eis metanoian eiden, hothen eleous tychein kai philanthrōpias apolausa! ēdynato. Ho hox heauton mē eleēsas, pōs para tou Kritou eleēthēnai dynatai? « Kai chatediōxen anthrōpon penēta.» Penēs xo ptōchos ho Kyrios " epeidē plousios hōn, hyper hēmōn eptōcheusen " ou monon Oi eptōcheusen, alla kai eis tosouton dia tēn tōn Ioudaiōn an- Hai alōpekes hēchoian penēs egeneto, hōste legein' ( phōleous echousi, kai ho de echei pou tēn keraïēn ta peteina tou ouranou kataskēgōseis" Huios tou anthrōpou ouk chilinę̄. “Hoper esti penias hyperthallousēs apodeixis. « Kai chatanenygmenon tę̄ chardich. » Ho de nos? dioper elege Perilypos estin hē psychē heōs thanatou. autos kai tę̄ kardią di’ hēmas katanenygmemou « Kai ēgapēss chataran. n Poian tēn tou Monogenous ēchousen, hēnicha tēn prodosian emeletēse legontos" 'O. men Huios tou anthrōpou paradidotai" kaion ēn hautǭ, ei ouk egengēthē ho anthrōpos ekeinos. « Kai ouch ēthelēsen eulogian. » Eulogian tēn tōn apostolōn legei, hēn autois ho Christos exephōnēsen Amēn «egō hymin, hymeis hoi akoïouϑēsantes moi, kathisesthe epi dōdeka thro- « Kai enedysato chataran. » Tauta gar tou anthrōpou tynchanei ta endosthia enchata hōsper kai hoi logismoi ouk epi tōn autōn hestēchasi" synechōs gar metathallontai. Ta de osta, tas prachtichas, hōs ischyra, noēsōmen. ᾿Epeidē de to men hydōr tois enchatois (hōs en hygrotēti trephomenois) chatallēlon, to de elaion tois osteois (sphodra gar kairei tę̄ di’ elaiou aloiphę̄) eikotōs to hydōr tois enchatois, to elaion tois osteois apodexōchen, hōs deixai hotiper autǭ ta tēs chataras hērmosen, hōs chatallēlon autę̄ ponērian metadiōxanti. € Kai sy, Kyrie, poiēson met᾽ emou. » Eirētai pollachis, hoti tǭ prosōpǭ tou Christou harmottei ta tapeina dia tēn anthrōpotēta alla kai houtō ta hypsēla tois tapeinois synezeuchtai. Eipōn gar, Poiēson met᾽ emou, prosethēchen henecheg' tou onomatos gar tou Patros ho Huios dioper kai, Eu.]Iogēmenos ho erchomegos en hogomati Kyriou legetai, hōs isos autǭ tynchanōn kai aparallachtos, xoi dia touto tou Patros: analamthanōn to onoma. Kai ei houtōs axias echetai, tinos charin proseuchetai? Hoti chrēston, phēsi, to eleos sou " eleos palin tou Patros heauton chalōn eleos men epeidē dia tēs autou parousias ēleēthēmen " eleos de tou Patros eichotōs" gnōnē gar autou ē sōtēria hēmōn peprachtai. Epeidē hōste xa) anthrōtos dia tēn pros anthrōpous genomenēn sympatheian, poiēson met᾽ emou. Prepei gar pōs: sarchōthenti kai proseuchesthai, kai boētheian aitein para Theou, kai ta tapeina analamoanein, hosa tę̄ anthrōpotēti preponta. « "Pusat me, hoti ptōchos kai penēs eimi. » | Ptōcheian autou tēn hekousion propagoreuei, dēlonoti tapeinōsin penian palin idian, tēn tōn Ioudaiōn parachoēēn. Ei yap autou plasma Ta dia tēn ex autōn lēphtheisan sarcha, anankaiōs autou penian tēn echeinōn planēn logizetai. ) echchlinai autēn. » prys dysmais autou gegonotos, aperchetai. Hote toinyn hē chachia epleonasen, hōste kai kat᾽ autou tou Theou, dēladē tou Christou, has eparai to genos to anthrōpinon, tote antana!:eitai ho Christos, kai hypomenei thanaton, hina hē chachia kai 1 hamartia nechrōthę̄, chathaper Paulos phēsin" “Hoti. ho palaios hēmōn anthrōpos sygestaurōϑē, zat ta echēs. « Ta gonata pou ēsthenēsan. v Ei chechopiachōs ech tēs hodoiporias, hōs phēsi Iōannēs, chathētai ho Christos, ouden thaumaston, kai hypy nēsteias autou asthenēsai ta gonata" eis bethaiōsin gar tēs sarchos hēn esarchōthē hypemeine chōris hamartias ta anthrōpina. € Kagō egenēthēn oneidos autois. Iauta tę̄ lexei gegonota Matthaios paradedōchen Hoi de parōporeuomegoi edlasphēmoun auton, kigougtes tas keph as autōn, kai legontes" Ouai ho kataiyōg' ten gaun tou Theou, kai &y trisin hēmerais oikodomōn auton, sōson seauton" El Yioc ei tou Theou, katadēthi apo tou staurou, idōmen kai pisteusōmen. « Boēthēson moi, Kyrie, ho Theos mou. » Heautou boētheian. kai sōtērian tēn hēmeteran tithetai, hōs mesitēs hēmōn kai archiereus pros ton atera tenomenos dioper phēsin heautou kai Kyrion kai Theon xbv Patera ho tois prosōpois harmotiei is hēmeterois, Touto de mesitou kai archiereōs oicheion analamthanein, toutōn hyper hōn hierourgei kai mesite xi ta prosōpa. € Ko gnōtōsan hoti hē cheir cov hautē. » Poian hoe cheira legei? DĒlon hoti tēn pou staurou kai tēs anastaseōs dia tēs cheiros &vtautha sēmainei, "Enc gar ta megala tōn thaumatōn ethos dachtylon Theou prosagoreuesthai, anchtgaiōs pros synchrisin tōn eirēmenōn, epeidē megiston hypērche to thauma tou staurou xa tēs anastaautēn chalei, Ho dē kai gnōnai tous anthrōpous bouletai, kai hoti hautēn epoiēse" toutestin,autou gnōmę̄ kai eudochią peprachtai, hina symphōnian Patros kai Huiou mathontes, to tēs theognōseōs, sias paideuthōti mystērion. ChChUII, 99. « KKatarasonta: autoi.» Kataran entautha ton stauron chalei " epeidē en tǭ nomǭ gegrammenon hēn" Epikataratos at s ho chremamengos epi xylou. Dioper auton oude allōs anairethēnai, alla dia tou staurou ezētēsan, hythrisai tę̄ chatarą tę̄ gegrammenę̄ en tǭ nomǭ boulomenoi" all᾽ homōs ho Patēr auto eis eulogian exelathen. Oude gar allōs geisthai, hē holōs « Hoi epanistamienoi (uox aischynthētōsan. » Aischynthētōsan, phēsin, hoi Ioudaioi, ton par᾽ au- «Gv staurōthenta para pantōn horōntes proschynoumenon. Autos de ou tosouton dia tēn tōn ᾿Ioudaiōn ei mē dia staurou anechetai m pisteuesthai, aischynēn, hoson dia tēn sōtērian tēs oichoumenēs euphrainetai. € Endysasthōsan hoi endiothallontes me entropēn.n ENntropēn lege: tōn Ioudaiōn tōn diathallontōn kai blasphēmountōn ton Christon, hoti ton ex autōn onta chata sarcha, kai sōsai hautous elthonta estaurōsan. ᾿All᾽ homōs tautēn tēn entropēn endyontai oude gar arnountai to gegonos, alla kai sphodra oicheiountai tou staurou to tolmēma. Tēn goun eirēmenēn aischynēn hōs diploïda. perithallontai epi gar tǭ tolmēmati tou staurou, hoper himation chechlētai, arnounta! ton dia tēs oikeias egerseōs tēn oichoumenēn egeiranta. Touto de autois hōs aischynē diplē diploidos autois eichotōs peritholaion ginetai. Exomologēsoman tǭ Kyriǭ sphodra en tǭ sto- Stoma tou Christou hē ᾿Echchlēsia " epeidē kai autos autēs chephalē anankaiōs chathestēche " dia tautēs toinyn exomologēsasthai tǭ Patri epangelletai. Touto gar eis saphēneian epēgage to hepomenon. « En mesǭ pollōn ainesō auton. » Ouchoun tēn hēmeteran doxologian, hoiicheian exomologēsin, toutestin eucharistion, anankaiōs chata logōn hōs poimēn poimnēs, kai hōs aparchē phyramatos tithetai. «Hoti parestē ech dexiōn penētos.» En gar tois Ioudaiois auton dia tēn echeinōn apistian penomenon ploutein pepoiēchen en tois ethnesin, Ex dexiōn autou parastas" hoper sy men dochei- einai tapeinon, esti de sphodra hypsēlon, kai peri monou Huiou hōs Theou kai homoousiou dynamenon legesthai. “Hōsper gar Huios ou monon ech dexiōn chathtai tou Patros, alla xa ech dexiōn histatai. (phēsi gar ho Stephanos" Idou theōrō tous ouragous aneǭgmegous, kai Iēsoun hestōta ek dexiōn tēs dynameōs)" houtō za ho Patēr &x dexiōn histasthai legetai tou Huiou, hina mian hēmeis axian Huiou kai Patros mathōmen. «Eipen ho Kyrios tǭ Kyriǭ Hina deichthę̄ tou Patrys kai tou Huiou to en pasin homotimon, kai hoti ouch autos heautǭ ho Huios harpazei basileias i theotētos axian (dio phēsin ho Paulos, to A Oi harpagmen hēgēsato to einai isa Theǭg" all᾽ eudochountos tou Patros kai kairontos tę̄ tou HuIou tēn homotimon pros ton Patera Epeidē to ech dexiōn axia tēn basileian chechtētai. tēs pros : gar echei dexia ho tauta hoe epi tou amerous henecha synchatathaseōs legetai ( Theus, echei kai aristeran" kai aschēmatistou kai panta plērountos xatpby ouk et legesthai legetai Ob, epeidēper nyn hēmeis alta achouein kai paideuesthai tēn peri Patros kai ap Huiou doxologian ou dynametha, anankaiōs prosethēchen" Heōs an thō tous echthrous sou hypopodion podōn: cov. Toutesti, Mechris an ho parōn syntelesthę̄ bios. En gar tǭ paronti biǭ kai ho ttei tǭ Huiǭ, kai ho Huios hypotattei tǭ Patri tēn anthrōpotēta. tōn" Patēr hypota Epan de houtos ho aiōn syntelesthę̄, kai ho Theos panta en pasi prochoptousi genētsoi, tote eis teleion theōrias anelthontes xo n Patera en tǭ Huiǭ, kai ton Huion en tǭ Patri opsometha. Dioper kai tote en Me doxę̄ tou RO hēxein heauton ho Kyrios elegen. Rhathdon dynameōs exapostelei. 'Raddos dynameōs: ho Sōtēr gnōseōs, t "pe p. hou kai allachou epagei" Poimageis autous en rhaddǭ sidērą. Epeidē de hē rhathdos diplēn energeian chechtētai " kai gar masti hēmas cheiragōgei, kai mastizei anankaiōx kai rhathdos dynameōs, hōs toiauta gēsasa eirētai. Tautēn de tǭ Christǭ pothen expe Ech tēs Siōn, phēsin. Echeï gar heauton ho Monogenēs ethysen echei tǭ pathei dedōchen archēn " par᾽ autou pros anamnēsin tou pathous paradothenta mystēria. « Meta sou hē archē en hēmerą tēs dynameōs.» ᾿Archēn men entautha tou Christou ton stauron chalei " hōs en autǭ tēs oichoumenēs archontos kai basileuontos hēttēthentos “ hēmeran de dynameōs autou tēn hēmeran eichotōs tou staurou " touto de dia ta en autę̄ prachthenta sēmeia, ton salon tēs gēs, tēn anachōrēsin tou hēliou, to apo hōras hechtēs mechris ennatēs schotos " epeita hōs en autę̄ tēs hamartias schiastheisēs tou diadolou chatagōnisthentos. En tautę̄ toinyn tēn archēn, toutesti ton stauron, meth᾽ heautou eichen, ou monon hōs en autǭ chatapageis, alla kai hōs epi tōn hōmōn bastasas. Touto gar zei kai cheiragōgei" kai ho stauros de tous daimonas teilen echei ta saphestei opi co pov Hēsaïas echthemenos elegen " Hou hē archē U hōmou autou. « Kyrios ech dexiōn sou,» Horąs hoti to, Kathou ek dexiōn mou, ou topou tinos esti dēlōtichon, alla tēs pros ton Patera tou Huiou henōseōs, kai chata panta isotētos, Ei gar ho Uios ek dexiōn chathezetai, pōs autou palin ho Patēr einai Ex tōn dexiōn legetai? Hos en hēmerą orgēs basileis tēs gēs, kai tous archontas hoi synēchthēsan epi to auto chata tou Kyriou kai Hērōdēn kai Pilaton, is basileis se: autou synth)a chata tou Christou autou" Annan kai Kaïaphan, kai tous syn auto legōn. « Krinei en tois ethnesi.» A Ouch eipe, Krinei ta ethnē, alla, Kpwet {toutesti xazaxpvi) en tois ethnesi, dēladē ton diatholon " peri hou autos ho Kyrios mellōn stauroustha: tois apostolois elegen Hoti ho archōn tou kosmou toutou kechritai. Katechrine toinyn auton, elenxas autou tēn dynamin en tois ethnesi kai eplērōse ptōmata kōn daimonōn syn autǭ gar kai tēn autou stratian chatadethlēchen. Genomenos gar eis gēn dia tou oicheiou thanatou, kai chatargēsas ton thanaton, tōn goētōn drachontōn tas chephalas synethlasen. « ᾿Allēlouïa. » Lampra men ᾿Allēlouïa « Theou ainos » ermiēneuetai. "Echei de ti kai allo lamproteron, hoti chata stoicheia tois anϑrōpois tois Hedraiois syngegraptai" toigaroun eikosi kai dyo dtichoi tǭ psalmǭ, hosa "E6patot stoicheia, paradedōchasin. « ᾿pxomologēsomaï soi, Izyrie. » Hina mē pantōs to men hēmōn exomologēta!, to de rhepę̄ pros hamartian, aph᾽ hēs exomologoumetha, mēde ton hena poda tēs psychēs pros dichoiosynēn chinēdantes, ton heteron en tǭ borthorǭ tēs hamartias easōmen" holēn de tēn chardian autǭ anathōmen holēs Dēm:ourgǭ kai Poiētę̄ tynchanonti, kai dōron hēmiteles ouch axiounti dexasthai. « ᾿Exomologēsis kai megaloprepeia. » Ergon tou Theou hē hēmetera sōtēria chathestēche, c Peri hou ho Christos pros ton Patera EXeyev ᾿Egō se edoxasa epi tēs gēs" to ergon eteieiōsa ho edōkas moi hina poiēsō. Touto to ergon diplēn tina tēn chatascheuēn, tēn men apo tēs hēmeteras protheseōs, tēn de apo tēs tou Theou philanthrōpias chechtēta!. Hēmōn gar to aitēsai, autou de to dougai" hēmōn to chrousai, autou de to anoixai. Ouchoun fj men exomologēsis hēmōn tǭ gar exomologeisthai anachōrēdin tēs ponēras politeias, epithymian de tēs agathēs endeiknymetha " fj megaloprepeia hoe tou Theou. Megalǭ gar onti prepei tous michrous oikteirai, kai tous tapeinous hypsōsai, kai tous planēthaentas prosdexasthai. “Hōste ex hechaterou to ergon tou Theou, apo tēs autou megaloprepeias dēladē, kai tēs exomologēseōs tēs hēmeteras ginetai. € Ischyn ergōn autou anēngeile tǭ laǭ. » Rhautę̄ dē tę̄ ischyï tharrhēsantes hoi apostoloi, eis panta ta ethnē chēryttontes eporeuonto, kai chlēronomian tēn gēn holēn epistrepsasan, logois tois autōn kai ponois edexanto. « Lytrōsin apesteile tǭ laǭ hautou. » Tēn dia tou Sōtēros genomenēn, eudēlon. Peri hēs kai Zacharias, ēdē tou Christou syllēphthentos, prophēteuōn autou tēn gennēsin elegen Euogētos Ky- Rios ho Theus tou "IcpanA, hoti epeschepsato epoiēse lytrōsin tǭ Aa autou. kai d᾽ € Hagion kai phoderon to onoma autou. » "Aytov men, hoti Christos onomazetas. To de tou Kyriou chrisma, pasēs estin hagiōsynēs plērōma. Peri hou phēsin Iōannēs Kai hymeis chrisma echete apo tou hagiou. Photheron de, hoti kai chritēs legetai. Phēsi gar Ho Patēr oudena krinei" a..1a tēn krisin» pasan dedōke tǭ Huiǭ. ho Psalmos kata stoicheion gegraptai. phthasas, doxologias echei stoicheiōsin, houtos" hōsper te anankaiōs hechaterǭ aiōn ta stoicheia enērmosan, « Macharios anēr ho phothoumenos ton Kyrion. » Epeidē ton Theon ho phothoumenos pasan &oxsi chachōn apochēn, ouch hypotattetai tǭ mammōną, philian pros ton chosmon ouk aspazetai, hōs paronta ton chritēn echei. Kai macharios eichotōs holon autou ton bion tou Theou dioikountos heurischeta!i. « Dynaton en tę̄ gę̄ estai to sperma autou. » Sperma tōn dikaiōn hoi tas autōn mathēteias lam- Hoanontes, x&v oicheioi tines ōsi tēn sarcha, chan allotrioi. « Exaneteilen en schotei phōs. » Dia ti de tois euthesin? epeidē hoi ta phaula prattontes misousi to phōs, hōs hyp᾽ autou elenchomenoi, kai parechein autǭ tous ophthalmous ou boulontai. « Chrēstos anēr ho oichteirōn kai chichrōn. » Ou ton haplōs kichrōnta, all᾽ en tǭ oichtǭ chrēston eichotōs ho Prophētēs exetheto. Ho men gar elpidi cherdous, ho de nomǭ sympatheias chichrą kai metadidōinyn entautha hypographei ton philoptōeizei Theǭ, oikteirōn ton ptōchon : si. Saphō: to chon. Houtos 02v hōs Solomōn en Paroimiais legei. « Eis Epeidē tōn entautha ploutountōn, hē basilenontōn, hē kai allēn chtēsamenōn tou biou periphaneian proschairoi tines hai mneiai tynchanousin " edēlōsen mnēmosynon haiiǭnion estai. n hoti tōn dikaiōn ouch houtōs, all᾽ aiōnioi. « "Azb achoēs ponēras ou phothēthēsetai. » Eite peri thanatou legois, eite syngenōn hē technōn apolēs, eite chrēmatōn echptōseōs, ouden, phēsi, tōn eirēmenōn phothēthēsetai. Martyrēse: de Iōd, epi pasais eipōϑ' Gymgos exēïthon ek koiiiias mētros mou, gymgos kai apeleusomai, x ta hexēs. «᾿ Eschorpisen, edōche tois penēsin. » Penētas chantautha tous endeeis noēseis tou theiou Logou, ta ethnē dēlonoti, hois hoi apostoloi geōrgōn dichēn ton noēton chatespeiran logon. Ouden gar chōlyei kai historichōs auto dexasthai. Sporon einai tēn eleēmosynēn ainittetai " kai dia touto phēsi schorpisan ton eleon, hina tēn synagōgēn tou therous ana" logōs tǭ sporǭ dechōmetha. Ho gar speirōn ep᾽ eu.Iogiais, ep᾿ eukogiais kai therisei. “Hostis kai schorpizein eikotōs legeta:, proïemenēs ton eleon. Keras tōn dikaiōn fj eis Theun pepoithēsis " tautę̄ gar epiontas tous echthrous cheratizomen. Touto kai nyn men estin hypsēlon, alla tous pollous lelēthen. “Hypsouta: toinyn en doxę̄, chata ton aiōna dēlonoti ton mellonta pōs echei megethous kai doxēs phaneroumenon. « 'Lmartōlos opsetai, kai orgisthēsetai. » Brychei tous odontas ho diatholos " autou gar to" alla kai houtos tachēsetai tǭ pyri tēs geennēs, hǭper apechlērōthē tēchomenos. "Entha ho brygmos tōn odon-tōn, hōs ho Koptog elege.
[Psalm 104] “Confess to the Lord.” Not in vain does he wish us first to confess and secondly to call upon him; but so that, made clean by the confession of our sins, we may offer the hymn from a holy temple and a clean instrument.
“Proclaim among the nations.” For what reason? Since the promise could not benefit the people of the Jews, who were deaf and disobedient. So the Psalmist plainly foretells the transfer of the law and the prophets to the nations.
“Let the heart of those who seek the Lord rejoice.” He wants the one who seeks the Lord to take strength for his soul by self-control in pleasures. And by “face” he does not mean that of the essence (for “no one will see this,” he says to Moses, “and live”), but the face of God is the knowledge of him.
“He is the Lord our God.” The law, indeed, was given to Judea; but since, when the nations received it, it was going to pass into the whole world, the Prophet hints at what happened and shows that the same God who then gave the law and the prophets to Judea alone later made them manifest to the whole earth.
“He remembered his covenant for ever.” By “for ever” and “a thousand generations” he means the present life; not that he counts exactly a thousand generations, but the divine Scripture is accustomed to take the number thousand for a multitude, as when Peter says, “One day with the Lord is as a thousand years”; and again Daniel, “A thousand thousands ministered to him.” Understand the covenant here as the Old one, and the word that he proclaimed in it concerning the patriarchs.
“Which he made with Abraham.” Aquila says, “which he concluded with Abraham.”
“And they passed from nation to nation.” For they passed through many nations until they received the lot of the land promised to them.
“He let no man wrong them.” You will say the same of Laban too; for God did not allow him to wrong Jacob, even though he wished to.
“Do not touch my anointed ones.” The patriarchs are anointed, not with oil, but by sharing in the Spirit; from which they were also called prophets. For you have heard how God called Abraham a prophet in his words to Abimelech.
“He broke every support of bread.” That is, the Prophet related that every substance of food was broken. Another translator says “staff,” that is, strength.
“He sent a man before them.” He shows that what befalls the saints comes about for a single wonderful purpose that glorifies both God himself and those who suffer. For see, Joseph too was sold into slavery so as to be sent ahead of the rest of the family, that is, so as to go ahead and prepare for them the descent into Egypt, from which such great wonders followed.
“Joseph was sold as a slave.” He called the hardness and strength of the trials “iron,” through which Joseph passed by his endurance; and through his long-suffering his griefs became a passage for him.
“Until his word came.” That is, the word concerning him which God laid down in his dispensation for him. For God, ordering all things by reason, … first …, later the release and the end of the trials. … the law had not yet been given …; but there is a natural law, …, given to each rational being by God, through which we too become rational. … For so it is the custom of Scripture … when he could prevent it, he permits it, ordering it with reason …
“And they did not rebel against his words.” … they did not belie their own promises. … to lie … rightly … He speaks plainly of Moses and Aaron.
“He turned their waters [into blood].” … the waters; since he changed into blood every gathering of water, not only that in rivers and …, but also that in vessels of wood and stone; from which the fish too died, the nature of the waters having been altered.
“Their land swarmed with frogs.” … the frogs ran everywhere, creeping …; he mentioned the royal chambers to show the greatness of the wonder: that not even the multitude of servants or soldiers who, as is likely, were in the palace could drive away the frogs.
[“He made their rains hail, a flaming fire.”] Not only, he says, did he change water into hail and freeze it, but he also brought fire out of it … For each established the great authority over the elements of the one who worked the wonders.
“And he struck every firstborn.” Saying “every firstborn,” he called the plague on the firstborn of cattle and of men “the firstfruits of all their toil.” For although it was the last plague, they were struck … more than by the other scourges. He also hints that this plague was a requital for the killing of the Israelite infants, which Pharaoh displayed as the firstfruits of his plot against the Jews.
“And he brought them out with silver.” Not wronging the Egyptians (for it is unworthy of God to benefit some by wronging others); but when he commands the Jews to despoil them, he was exacting the wage which they owed them for making bricks.
“[And there was none among their tribes] who was weak.” A clear proof that it was God’s hand that brought Israel out of Egypt. For how, among so many tens of thousands, was no one weak, though they were badly treated and worn down by the labours day after day?
“Egypt was glad [at their departure].” Since God had brought about so great a change in affairs that those who formerly held them back by force … urged them to depart and pressed them on. So, when we have God fighting for us, we ought not to be anxious about the power of our enemies.
“They asked, and the quail came.” He speaks of the manna as carried not from heaven itself, but from the air above our heads (which the divine Scripture often calls heaven), and at the same time as bearing the image of the heavenly bread given in a mystery to the Church.
“He split the rock, and waters flowed.” So it was not water already in the rock that the blow and the split of the rod brought out; but God’s commands caused the rock to be split by the rod and water to flow which was not in it before. The Prophet bears witness to this when he cries out, “Rivers went in dry places,” to hint at the dryness of that land, without moisture and barren of waters. And why were these wonders worked? “Because he remembered his holy word.”
“So that they might keep his ordinances.” “And seek out his law,” that is, plainly, the Gospel. For why should they seek what they already had? So he hints altogether at the second covenant.
[Psalm 105] “And he led them through the deep.” For it was not the touch of the rod, but God’s command, that made the sea dry land.
“And he saved them from the hand of those who hated them.” He does not say this in vain, but because he wishes to lament the ingratitude of the Jews: that, enjoying such kindness, they nevertheless became unfeeling toward their own benefactor, who buried in water those who oppressed and abused them. As he adds: it is the mark of the unbelieving and careless not to wait for God’s counsel, when he wishes to order all things with long-suffering, but to despair …
… having forgotten the earlier wonders.
“And they craved with craving in the wilderness.” He joined two sins of the Jews: first, that they felt fleshly craving in the wilderness, where they ought to have practised the life of wisdom and abstained from every such craving; second, that, when they asked …, God did not cease … For he did not delay, nor did he order them to move to another place to find a supply of water; but, bringing forth a spring of water from the rock, he showed the thirsty wilderness to be well watered.
“The earth opened.” When they rose up against Moses, a chasm opened and they were swallowed up. This kind of punishment fittingly befell them. For since they had despised those who passed through the Red Sea, they themselves perished when the earth seized them.
“And they despised the desirable land.” He means the promised land, when, having sent the spies and having heard many praises of the land, they wished to return to Egypt.
“And they provoked him at the water.” The words show the faint-heartedness that came from the …: “Hear me, you rebels: shall we bring water for you out of this rock?” “He spoke rashly with his lips”: he means the ambiguity of the words which Moses suffered when working the wonder at the rock; but what happened is fittingly reckoned to the people of the Jews, since by constantly disobeying and testing him they brought him into faint-heartedness.
“And they mingled among the nations.” Not only did they spare the ungodly, but they formed an ungodly fellowship with them.
“And they committed sexual immorality in their practices.” Here he calls apostasy from God sexual immorality.
“And he handed them over into the hands of enemies.” At once he praised God’s love for mankind and lamented their wickedness. For he did not cease to benefit them and rescue them from their troubles, while they kept on provoking and embittering him.
“And he caused them to find compassion.” Do you see how great God’s favour is, how he makes even our enemies favourable to us; and not some, but all; and those who took them captive as enemies take on a father’s heart toward the captives; so that it is plain that the one is from God’s wrath and the other from his love for mankind; for we need both for our correction.
“Save us, Lord our God.” For this is truly to be saved: to be gathered “from the nations” and not to be scattered into error. For by “nations” he now means those who walk in ungodliness, which formerly prevailed among the nations.
“Blessed be the Lord, the God of Israel.” Here the children of the Hebrews end the fourth book of the Psalms; for, dividing the prophecy of David into five (as we said before), they consider each psalm that has as its ending “Amen, Amen” to be the completion of one book.
[Psalm 106] “Alleluia.” This one too is entitled like the preceding ones; for it keeps to the same subject, relating in part the wonders done for the Jews.
“Hungry and thirsty.” For when the soul hungers and thirsts for the hearing of the word of God, having no teaching, it necessarily fails and dwindles, since the food of the soul is the bread of the knowledge of God.
“Let them confess to the Lord.” He called God’s own works his mercies and wonders. For whatever wonders he worked, he did not bring them about for display or ambition, but altogether for the sake of mercy and love for mankind toward those for whom the wonders were done.
“For he satisfied the empty soul.” Having called the same soul “hungry” as well, he showed that those who were starving were sinners; for “empty” is taken in the sense of “vain.”
“He helped them out of the way of lawlessness.” He necessarily calls death the way of lawlessness. For disobedience to the law given in paradise became the cause of death. But nevertheless Christ helped us out of death, having become, as life, in the midst of the dead, in order to break the tyranny of death.
“The soul abhorred all food.” Let us understand food here as the rational nourishment, of which the Lord said to the apostles, “Work not for the food that perishes, but for the food that endures to eternal life.” Every kind of this man abhorred. For they kept neither the natural law nor the written one, and for this reason they drew near to the gates of death. And the gates of death are the sins from which they should have kept far. For the nearer they drew to these, the farther they necessarily were from the gates of life. But Christ made them near, even though they were far off, by his own blood.
“And they cried to the Lord.” God reckons as a cry not that made with the voice but the disposition of the mind; since even when Moses was silent he said, “Why do you cry to me?”
“He sent his Word.” What is clearer than this to show the Saviour’s incarnation? For … the Word who was sent, the one who says, “He has sent me.” He healed our race and rescued us from our corruptions, that is, plainly, from our sins. For sin is the corruption of every man …; since “if anyone destroys the temple of God, God will destroy him.”
“Those who go down to the sea.” Here understand by the sea our life, and by the ships the churches, about which God speaks thus to Job: “Every floating thing gathered together will not bear one hide of his tail, nor his head in the boats of fishermen.” He means the devil: that every human device is defeated before him, so that it cannot even bear the hide of his tail; but nevertheless the apostles put to death idolatry, which was his head, that is, the head of all his wickedness, in the ships of the churches. These “do business on many waters” … in the deep, that is, in the wisdom with which God orders our affairs. For God’s wisdom is a deep, because it is beyond comparison and unmeasured … [“And the wind of the tempest stood up”], that is, the opposing spirit, not by its own authority but by God’s permission, for the training and proving of the righteous. He himself shows this when he allows him to test Job. … the waves, so also God … hands over the temptations to the devil.
“They go up to the heavens.” “Evils” here are not wicked things but things that afflict; he means the chastisements. Hence Amos says, “Will there be evil in a city which the Lord has not done?” For the temptations are … as fire is to gold: not melting it away, but showing how much brightness it has. For temptations test the powers of men. Therefore the Lord said, “Pray that you may not enter into temptation.” Peter too was so “troubled and shaken” by the temptation of the denial as to say of the Lord, “I do not know this man.” … to be drunk, … not to know even an ordinary acquaintance. Then “all his wisdom was swallowed up.”
“And they cried to the Lord.” So, as sailors caught by a storm, when all skill and contrivance fails, are saved by calling upon God, so those who are tempted must not trust in their own power, but rely only on confidence in God.
“And they were glad, because they had quiet.” Since he hinted, as we said, at the preaching of the Gospel, he necessarily hinted at the churches, not at the synagogue: lest you think the synagogue is meant, he mentioned [the assembly] of the nations, in which there is also “the seat of the elders,” praising God with teaching tongues; of whom Paul said, “Let the elders be counted worthy of double honour, especially those who labour in word and teaching.”
“He turned rivers into a wilderness.” Here he hinted at the wisdom of the Greeks. For philosophers, sophists and rhetoricians were thought rivers because of their flowing tongue; but he made these a wilderness by exposing their falsehood and fabrication, and he turned the channels of their words (for he called them waters because of their violent rush) into thirst, by making their use void.
“A fruitful land into salt.” This is plainly said of the land of Judea, fruitful because of the prophets and the righteous who came from it, which, through the wickedness of the scribes and Pharisees who dwelt in it, and of all who were ungodly toward Christ, has been changed into salt. For there is no longer among them priest or prophet, nor is any other fruit of the ancient way of life found.
“He made the wilderness into pools of water.” Having told what was to befall the unbelieving Greeks and the Jews as well (for he saw these things with the eyes of the Spirit), see, he now sets out the things concerning the Church in harmony with Isaiah; for he too says, “I will make the wilderness into marshes, and the thirsty land into watercourses.” The Psalmist understood the pools of water as the fonts of baptism; as Solomon too did in the Song, when he brought in Christ saying to his bride, the Church, “Your eyes are like the pools in Heshbon by the gates of the daughter of many,” understanding the Church as the daughter of many; for she became the daughter not only of the apostles but also of the prophets. Formerly the Word of God was not in her, but now she is so rich that her doctrines pass into the whole world; to be planted in them is blessed. For a tree is found that “yields its fruit in its season, and its leaf does not wither,” as is written at the opening of the Psalms.
“And they founded cities to dwell in.” Not a city, but cities. For the people from the nations has various ways of life, in which are dwellings of the virtues, which shelter our inner man …
“And they sowed fields.” The field is the life of wisdom that leads to the kingdom of heaven. For the Lord says thus: “The kingdom of heaven is like treasure hidden in a field, which a man found and hid; and in his joy he goes and sells all that he has and buys that field.” He showed the same as a vineyard too, through the parable of the hired labourers. And the fruit of the produce is that “thirtyfold and sixtyfold” … having practised the life of wisdom in Christ and increased in virtues.
“And he blessed them, and they multiplied.” For from twelve, or perhaps seventy, they advanced to thousands: three, then five, then the countless thousands we see. He fittingly called them the cattle of the apostles, as having been made disciples by them.
“Contempt was poured out upon their rulers.” Those who urged the martyrs to ungodliness. For when the martyrs resisted with zeal for the faith, the contempt of the rulers, that is, their disgrace and worthlessness, was poured out and increased. The purpose of the ungodly rulers was “no way”; for they did not walk in Christ, who is truly the way, and the life, and the truth. Therefore their aim was “trackless,” for it was full of the thorns and thistles of ungodliness; in it God made them wander. For thinking to cut off the faith as it spread and ran on, by killing the martyrs, they went astray; since the zeal of the martyrs became glory for it and … of the mystery.
“And he helped the needy out of poverty.” The needy, that is, the persecuted people. For it was needy, having no source of help among men; but he helped it out of this very poverty. Since it had no support from men, but all made war on it, people and kings and rulers, God was its helper; and so it has conquered all its wars.
“And he made families like sheep.” He called the gatherings of the martyrs families, since they came from various occupations or ranks. He made these like sheep, receiving their death in place of sacrifice.
“Who is wise, and will keep these things?” When one wise man keeps these things, much understanding and knowledge comes about through him. You, then, having learned that he called the keeper of the law wise, if you desire wisdom, practise the law; for practice is progress for the prudent. And the gain is not small, since when you keep the law others will understand the mercies of God.
[Psalm 107] “A song of a psalm, of David.” By “song of a psalm” he means glorification with understanding, as will be shown by what follows.
“My heart is ready, O God.” It is a blessed thing to make the heart ready for God; for the one who makes it ready [has] him as an indweller. And since the Prophet repeated the word, we ought to offer him a twofold readiness. As those who are going to receive a king make the house ready, first by cleaning it and second by placing in it the furnishings needed for his use, so we too need to prepare a twofold readiness for God: one by cleansing the temple of the heart, the other by bringing into it virtues and good actions. For in this way God will not only come to dwell with us but will also stay long. The Prophet called Christ his glory, since, taking on what is ours, he made us conformed to his own glory. “In him,” then, he says, “to sing and to make music,” that is, to glorify with praise. And what is it to glorify and sing in Christ? Plainly the mysteries concerning him.
“Awake, my glory.” From where? From the lowly mysteries of humanity, from the dead, whom Christ went down and visited; he wishes him to rise up from there, so that he may also be taken up, since we are to share with him the glory in heaven. For he not only raised us up with him, but also seated us with him at his right hand in the heavenly places. Here he calls upon the Old and New Testaments to awake to their witness concerning God, so that through them the resurrection of Christ may be believed. For the one foretells the times and places; the other shows in the history what was foretold.
“I will awake at dawn.” He brought in Christ’s answer agreeing with the Prophet’s petition. For the one begged him to awake, saying, “Awake, my glory”; and the other announced the very time at which he would accomplish this: “For I will awake,” he says, “at dawn,” uttering the very word of what is related by Luke concerning the resurrection: “At early dawn women came to the tomb, bringing the spices they had prepared”; to which he added the rest of the account of the Saviour’s resurrection.
“For [your mercy is] great above the heavens.” Mercy and truth are the mystery of Christ’s dispensation; so that this Prophet says elsewhere, “Mercy and truth have met together.” For Christ’s Godhead and humanity met in the incarnation of the Word. But mercy fits the Godhead of the incarnate Word (for it had mercy on its own creature), and truth fits the flesh, … not in appearance, as some think, but in truth God the Word became incarnate. To explain and establish this he said again, “Truth has sprung from the earth,” meaning the Lord’s humanity, which sprang from our earth, that is, from human nature. Christ’s Godhead was … great above the heavens, and joined to the flesh … the glory which he … from his own powers …
“Be exalted above the heavens.” You see that David, prophesying Christ’s …, mentioned the clouds …
… he supposes something like … For see, even now he prays that God be exalted above the heavens, God who is always on high, as Isaiah says, “The Lord is holy, who dwells on high”; and David thus: “You alone are Most High over all the earth.” But by God’s exaltation above the heavens he means the ascent of the Only-begotten with the flesh into heaven.
“That your beloved may be delivered.” … men [beloved] because of the love toward our race; whom he also rescued into heaven from the ancient captivity, as Paul says: “Ascending on high, he led captivity captive, he gave gifts to men.” One would not be wrong in calling the Holy Spirit God’s right hand, since he is also named God’s finger, as the Trinity has one essence, power and working. So the Prophet begs that we may be saved and heard by the Spirit, so that we may become spiritual and sharers in the grace that comes down from there.
“God spoke in his holy one.” In Christ, plainly, [and in] the apostles. What follows shows it, in which he wrote of the Lord answering the Prophet’s petition. By these names he describes the gift of the Spirit, which is “the valley of the tents,” that is, of the churches; since they possess the gathering of spiritual waters, I mean of baptism, in this valley, by this supply of the Spirit; of which David says elsewhere, “And the valleys will abound with grain,” since it is the fruit of our salvation. Shechem is interpreted “shoulder,” that is, eminence; for this is what the shoulder signifies in the divine Scripture; hence it says of Saul, “tall, from the shoulder and upward.” And what is higher than the Spirit? Or what … is found in the gift from there, which Christ, being exalted, distributes? And he also “measures it out,” that is, according to measure; “for to each is given the manifestation of the Spirit for the common good.”
“Moab is the cauldron of my hope.” He calls them [cauldrons] of hope, that is, warming and kindling hope in him. And how warming? By the spiritual fire of the working of the Spirit; for you see that the cauldron is warmed by fire.
“Upon Idumea I will stretch out my sandal.” Christ shows how he made the [might?] of the nations, which before had been subject to Israel, …, stretching out his sandal, that is, the Gospel, even as far as them. John the Baptist indicated this when he said, “After me comes one the strap of whose sandal I am not worthy to untie”; for it was not yet time for the Gospel to be set out. Paul too calls it so; for he says, “having shod your feet with the readiness of the Gospel of peace.” For this reason, then, Jesus subjected to him the foreigners, that is, those from the nations, and, once subjected, gathered them into the inheritance of Israel. He calls the Church “the fortified city”; for in her all the mysteries of Christ are contained, and the law and the prophets are contained by her way of life. He calls the same Church Idumea as well. It belongs to Christ alone to lead Israel to the Church, he who “cast off” the Jews as not having believed in him; but not all; nor did he “go out with their forces,” that is, he did not cast off the mighty among them, namely those who did not believe, because of those who did believe.
“Give us help from affliction.” He begs, as help from affliction for the people of the Jews, faith in place of unbelief. Understand “the salvation of man” as that expected from human teaching, such as was the teaching of the Jews; for it was done according to their own opinion.
[Psalm 108] “To the end, a psalm of David.” He necessarily wrote the present psalm “To the end”; for it contains what was done at the end of our Saviour’s incarnation, that is, at the Master’s passion itself; therefore he sang the psalm. For we have said already that David bears the image of Christ.
“O God, do not pass over my praise in silence.” He hints at Judas; for the greater part of the psalm before us is written about him. We shall find that his mouth was opened against the Lord, first as that of a sinner and second as that of a deceiver. For as a sinner and lawless man he said to the Jews, “What are you willing to give me, and I will hand him over to you?”; as a deceiver he said to Jesus, “Hail, Rabbi,” and kissed him, giving the kiss as the pledge of the betrayal to those who were to seize him.
“They spoke against me with a [deceitful] tongue.” … having what ground for enmity or hatred? Yet they hated him, wishing to put him to death; and “they surrounded him with words of hatred” when, standing around him in the council in the court of Caiaphas, they raised false testimonies. And they spoke against him with a deceitful tongue when the high priest stood up and said to him, “I adjure you by the living God, that you tell us whether you are the Christ, the Son of God.” For they asked such things not wishing to learn, but to weave a charge of blasphemy, as they thought.
“In return for loving me they slandered me.” It was right for them to love him for the things for which he healed their diseases and often fed them when they were hungry; but the very pledges of kindness he provided they used to slander him to Pilate.
“Set a sinner over him.” As God is called righteous and is said to rejoice in righteousness (“for the Lord is righteous, and he has loved righteousness”), so the devil is a sinner, as one who loves sin and not only sins himself but also introduces it to those who tolerate him. He wishes this one to be set over Judas, to rule him as he rules the demons; for the traitor became of his portion, as they are.
“And let the devil stand at his right hand.” Not only did he, being a disciple, betray the teacher, but he could not even plead the passion of love of money; for Christ, condescending to his weakness, entrusted him with the money-box, so that the traitor was not in need of money.
“Let his days be few.” For, ordained an apostle for ever like the rest of the apostles, he kept the dignity for only a few days, until the betrayal.
“Let [his sons] be shaken and be wanderers.” For, shaken from the knowledge of God, they became exiles from the ancient Jerusalem, their own native place; and they beg over all the earth, finding no place to dwell, which is the mark of beggars.
“And let there be no one to pity.” For since God, the one who pities, turned away from them and said, “How often I wished to gather your children together, as a hen gathers her chicks under her wings, and you were not willing; behold, your house is left to you desolate,” who was still to pity them, who to sympathize with them?
“And may it be destroyed from the earth.” What earth? That of the living, of which David himself said, “I believe that I shall see the good things of the Lord in the land of the living.”
“Because he did not remember to show mercy.” To whom? Plainly to himself; for he did not even look to repentance, by which he could have obtained mercy and enjoyed love for mankind. And how can one who had no mercy on himself receive mercy from the Judge?
“And he persecuted a needy man.” The Lord is needy and poor, since, “being rich, he became poor for our sake”; and not only did he become poor, but because of the unbelief of the Jews he became so needy as to say, “The foxes have holes, and the birds of the sky have nests; but the Son of Man has nowhere to lay his head”; which is a proof of surpassing poverty.
“And pierced in heart.” He was also pierced in heart for us; therefore he said, “My soul is very sorrowful, even to death.”
“And he loved cursing.” What [cursing]? That of the Only-begotten, which he heard when he was planning the betrayal: “The Son of Man is handed over …; it would have been good for that man if he had not been born.”
“And he did not want blessing.” He means the blessing of the apostles, which Christ pronounced to them: “Truly I say to you, you who have followed me will sit on twelve thrones.”
“And he put on cursing.” For these are the inward parts of a man …; just as the thoughts too do not stay the same, for they change constantly. Let us understand the bones as the practical [powers], as strong. And since water suits the inward parts (as nourished in moisture) and oil the bones (for they delight greatly in anointing with oil), he fittingly assigned water to the inward parts and oil to the bones, to show that the things of the curse fitted him, as one who pursued a wickedness suited to it.
“And you, Lord, deal with me.” It has often been said that lowly things suit the person of Christ because of the humanity; but even so the lofty are joined with the lowly. For having said, “Deal with me,” he added, “for the sake of your name”; for the Son is the name of the Father; therefore he is also called “Blessed is he who comes in the name of the Lord,” as equal to him and without difference, and for this reason taking up the Father’s name. And if he holds such dignity, why does he pray? “For your mercy is good,” he says, calling himself again the mercy of the Father: mercy, since by his coming we received mercy; and fittingly the Father’s mercy, for our salvation was accomplished by his will. Since, then, he became man too because of his sympathy toward men, “deal with me.” For it is somehow fitting for the incarnate one both to pray and to ask help from God, and to take up the lowly things that befit humanity.
“Deliver me, for I am poor and needy.” He calls his voluntary humility his poverty; and again his own need, the disobedience of the Jews. For if he took his flesh from them, he necessarily reckons their error as his own poverty.
[“Like a shadow when it declines, I was taken away.”] … the shadow goes away when the sun is at its setting. So when wickedness abounded, so that the human race lifted up its hands against God himself, that is, Christ, then Christ is taken away and endures death, so that wickedness and sin might be put to death, as Paul says: “For our old man was crucified with him,” and what follows.
“My knees grew weak.” If Christ sat down weary from the journey, as John says, it is no wonder that his knees too grew weak from fasting; for to confirm the flesh in which he became incarnate, he endured human things without sin.
“And I became a reproach to them.” Matthew has handed down these things as happening word for word: “Those who passed by blasphemed him, shaking their heads and saying, Ah, you who would destroy the temple of God and build it in three days, save yourself! If you are the Son of God, come down from the cross, and we will see and believe.”
“Help me, Lord my God.” He makes our salvation his own help, as having become our mediator and high priest toward the Father; therefore he calls the Father his Lord and God, which fits our persons. For it is proper to a mediator and high priest to take up the persons of those for whom he performs the sacred rites and mediates.
“And let them know that this is your hand.” What hand does he mean? Plainly he signifies here by the hand that of the cross and the resurrection. For since it is the custom to call the great wonders the finger of God, he necessarily, by comparison with those, called this the hand, since the wonder of the cross and the resurrection was the greatest. He wishes men to know this, and that “you did it,” that is, it was done by his will and good pleasure, so that, learning the agreement of Father and Son, they might be instructed in the mystery of the knowledge of God.
“They will curse.” Here he calls the cross a curse, since it was written in the law, “Cursed is everyone who hangs on a tree.” Therefore they sought to have him put to death in no other way than by the cross, wishing to insult him with the curse written in the law; but the Father nevertheless turned it into a blessing. For he does not allow himself to be believed … except through the cross.
“Let those who rise up against me be put to shame.” Let the Jews be put to shame, he says, seeing the one crucified by them worshipped by all. But he is not so much gladdened by the shame of the Jews as by the salvation of the world.
“Let those who slander me put on shame.” He means the shame of the Jews who slander and blaspheme Christ, because they crucified the one who was of them according to the flesh and came to save them. Yet they put on this shame; for they do not deny what happened, but even greatly claim the daring deed of the cross as their own. So they wrap themselves in the said shame as in a double cloak: for in addition to the daring deed of the cross, which is called a garment, they deny the one who by his own rising raised the world. This fittingly becomes for them a double shame, the covering of a double cloak.
“I will confess to the Lord greatly with my mouth.” The mouth of Christ is the Church, since he is necessarily her head; so he promises to confess to the Father through her. What follows makes this clear.
“In the midst of many I will praise him.” So he necessarily treats our glorification as his own confession, that is, thanksgiving, as a shepherd for his flock and as the firstfruits of the lump.
“For he stood at the right hand of the needy.” For he made him, who was needy among the Jews because of their unbelief, rich among the nations, standing at his right hand. This seems lowly to you, but it is very lofty, and can be said only of the Son as God and of one essence. For as the Son not only sits at the right hand of the Father but also stands at the right hand (for Stephen says, “Behold, I see the heavens opened, and Jesus standing at the right hand of the Power”), so the Father too is said to stand at the right hand of the Son, so that we may learn that the dignity of Son and Father is one.
[Psalm 109] “The Lord said to my Lord.” To show that Father and Son are of equal honour in all things, and that the Son does not seize for himself the dignity of kingship or Godhead (therefore Paul says, “he did not count equality with God a thing to be grasped”), but that the Father is well pleased and rejoices in the Son’s equal honour with the Father. Since “at the right hand” signifies the dignity of kingship. (These things are said of the one who is without parts, without shape, and fills all things, for the sake of condescension; for if God had a right hand, he would also have a left.) And since we cannot now hear and be taught the glorification concerning Father and Son as it is, he necessarily added, “until I make your enemies the footstool of your feet,” that is, until the present life is completed. For in the present life the Father subjects to the Son, and the Son subjects mankind to the Father. But when this age is completed and God becomes all in all, then, ascending to perfect contemplation, we shall see the Father in the Son and the Son in the Father. Therefore the Lord also said that he would then come in the glory of the Father.
“He will send forth the rod of power.” The rod of power is the Saviour …, of whom he says elsewhere, “You will shepherd them with a rod of iron.” And since the rod has a twofold working, for it both scourges and guides, … and the cross too both scourges the demons and guides us; necessarily it is called a rod of power, as having done such things. And from where did he send it to Christ? “From Zion,” he says. For there the Only-begotten sacrificed himself; there he gave the beginning to the passion …, the mysteries handed down by him for the remembrance of the passion.
“With you is the rule in the day of your power.” Here he calls Christ’s “rule” the cross, as the ruler and king of the world was defeated on it; and fittingly he calls the day of the cross the day of his power, because of the signs done on it: the shaking of the earth, the withdrawal of the sun, the darkness from the sixth hour to the ninth; and then because on it sin was overshadowed and the devil overcome. On this day, then, he had the rule, that is, the cross, with him, not only as fixed upon it but also as carrying it on his shoulders. Isaiah set this out more clearly when he said, “whose rule is upon his shoulder.”
“The Lord at your right hand.” You see that “Sit at my right hand” indicates no place, but the union of the Son with the Father and his equality in all things. For if the Son sits at the right hand, how is the Father again said to be at his right hand? [“He crushed kings in the day of his wrath”]: meaning Herod and Pilate as kings, and as the rulers who gathered together against the Lord and against his Christ, Annas and Caiaphas and those with them.
“He will judge among the nations.” He did not say, He will judge the nations, but “He will judge” (that is, condemn) “among the nations,” namely the devil; of whom the Lord himself, when about to be crucified, said to the apostles, “The ruler of this world has been judged.” He condemned him, then, by exposing his power among the nations, and “filled up the fallen” of the demons; for together with him he struck down his army as well. For having come to the earth by his own death and having abolished death, he crushed the heads of the spiritual dragons.
[Psalm 110] “Alleluia.” “Alleluia” is splendid, being interpreted “praise of God.” But it has something still more splendid: that it was composed by the Hebrews according to the letters; so they have handed down twenty-two lines for the psalm, as many as the letters of the Hebrews.
“I will confess to you, Lord [with my whole heart].” So that one part of us may not confess while another leans toward the sin we confess, nor, moving one foot of the soul toward righteousness, leave the other in the mire of sin; but let us dedicate the whole heart to him, since he is the Creator and Maker of the whole, and does not deign to receive a half-finished gift.
“Confession and majesty [is his work].” Our salvation is the work of God, of which Christ said to the Father, “I glorified you on earth, having finished the work which you gave me to do.” This work has a twofold making, one from our purpose and the other from God’s love for mankind. For ours is to ask, his to give; ours to knock, his to open. So the confession is ours, for by confessing we show withdrawal from the evil way of life and desire for the good; and the majesty is God’s; for it befits one who is great to have pity on the small, to exalt the lowly, and to receive those who strayed. So the work of God comes about from both: from his majesty and from our confession.
“He proclaimed to his people the strength of his works.” Taking courage from this strength, the apostles went preaching to all the nations, and received as their inheritance the whole earth, turned by their words and labours.
“He sent redemption to his people,” plainly that which came about through the Saviour; of which Zechariah too, when Christ had already been conceived, prophesying his birth, said, “Blessed be the Lord God of Israel, for he has visited and wrought redemption for his people.”
“Holy and fearful is his name.” Holy, because he is named Christ; and the anointing of the Lord is the fullness of all holiness, of which John says, “And you have an anointing from the Holy One.” Fearful, because he is also called judge. For he says, “The Father judges no one, but has given all judgment to the Son.”
[Psalm 111] [This] psalm is written according to the letters. As the preceding one has the alphabetical arrangement of glorification, so does this one; and so they necessarily fitted the letters to each …
“Blessed is the man who fears the Lord.” Since the one who fears God practises abstinence from every evil, he is not subject to mammon, does not embrace friendship with the world, and has the judge as present. And he is fittingly found blessed, since God governs his whole life.
“His seed will be mighty on the earth.” The seed of the righteous are those who receive their teaching, whether they are their own kin in the flesh or strangers.
“Light has risen in darkness [for the upright].” Why for the upright? Since those who do base things hate the light, as being exposed by it, and do not wish to give it their eyes.
“Good is the man who pities and lends.” The Prophet fittingly set out not one who simply lends, but one who is good in pity. For one lends in hope of gain, another by the law of compassion, and shares. So here he plainly describes the lover of the poor. This one “lends to God,” having pity on the poor, as Solomon says in Proverbs.
“He will be in everlasting remembrance.” Since the memories of those who are rich here, or reign, or have gained some other distinction in life, are temporary, he showed that those of the righteous are not so, but everlasting.
“He will not be afraid of evil tidings.” Whether you speak of death, or of the loss of relatives or children, or of the loss of money, he will fear none of these, he says. Job will bear witness, who said after all of them, “Naked I came out of my mother’s womb, and naked I shall depart,” and what follows.
“He scattered, he gave to the needy.” Here too you will understand the needy as those in want of the divine Word, namely the nations, in whom the apostles, like farmers, sowed the spiritual word. And nothing prevents taking it historically as well: he hints that almsgiving is a sowing; and for this reason he says that he “scattered” mercy, so that we may receive the gathering of the harvest in proportion to the sowing. “For he who sows bountifully will also reap bountifully.” He is also fittingly said to scatter, as the hand that gives mercy away. The horn of the righteous is confidence in God; for with it we gore our enemies as they attack. This is lofty even now, but is hidden from most; it is exalted, then, in glory, plainly in the age to come, … how great and glorious it is, being made manifest.
“The sinner will see and be angry.” The devil gnashes his teeth; for this is his …; but he too will melt in the fire of Gehenna, to which he was allotted, melting away. “There will be the gnashing of teeth,” as the Lord said.
Chapter 112
112PG 93:1331
ΨΑΛΜΟΣ ΡΙΒ', « Ὑψηλὸς ἐπὶ πάντα τὰ ἔθνη, ὁ Κύριος.» βρύχεσθαι ἴδιον, ὡς ἀνημέρου λέοντος ᾿" Κὰν γὰρ ἐνταῦθα δοξάξηται, ἀλλ᾽ εἰς τὸν οὐρανὸν ἡ δόξα τρέχει, ἔνθα τὸ ἀχειροποίητον θυσιαστήριον χέχτηται, ἔνθα διηνεχῶς αὐτὸν αἱ στρατιαὶ τῶν ἀγγέλων δοξάξουσιν " ὧν εἰς μίμησιν ἡμεῖς δοξολογίαν ἐμάθομεν. « Τίς ὡς Κύριος ὁ Θεὸς ἡμῶν; » Ἔν ὑψηλοῖς ὁ Θεὸς χατοιχεῖ, οὐ μόνον διὰ τὸν οὐρανὸν ὡς ὑψηλὸν ὄντα, καὶ αὐτοῦ οἰχητήριον λεγόμενον, ἀλλ᾽ ἐπειδὴ τοῖς ἁγίοις ἐνοιχεῖ. 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Πότε γὰρ ὅρη ὑψωθέντα παρ᾽ αὐτοῖς ἣ βουνοὺς ἠχούσαμεν; ὥστε δῆλον, ὅτι καὶ ἅπερ αὐτοῖς συνέθαινε θαύματα, μεριχὰ μὲν ἣν, εἰς ἐκτύπωσιν δὲ τῶν ἡμετέρων συνέθαινε. Θάλασσαν γὰρ τὴν πονηρὰν τοῦ βίου πολιτείαν, ὡς ἄστατον, ναυάγιά τὲ ποιοῦσαν καὶ χειμῶνα τοῖς ἐν αὐτῇ προσήχει voμίζεσθαι Ἰορδάνην δέ γε τὴν χάριν τοῦ βαπτίσματος. Φεύγει τοίνυν fj τοῦ βίου θάλασσα τὸν ἐξομολογούμενον, ἀλμυρά τις οὖσα, καὶ μὴ δυναμένη πρὸς Ἀ5 11 τῆς δεξιᾶς φιλοτίμως A metet. "ἢ, ς τῶν ἁμαρτημάτων Ὃ Ἰορδάνης δὲ οὐ φεύγε;, τὸ ὀπίσω τοῖς ἐξομολογουμένοις στρέφοται, μετανοίας μεταθδαλλομένοις δάχρυον " τοῦ βαπτίσματος ἐνεργεῖται di ν ὠφεληθείη τις ᾿μετανοῶν, εἰ μὴ ὅλμης ἐγχαταμίγνυσθαι. ἀλλ᾽ εἰς ὧν χαιρὸν τῆς μετανοίας PK ΤΣ Διόπερ ὁ πᾶσαν μολυσμῶν ἀπαλλαγὴν ὃ ᾿Αλλὰ μὴν καὶ Ἰωάννης μετάνοιαν τῇ μετανοίᾳ τὸ βάπτισμα. « Τὰ ὄρη ἐσχίρτησαν ὡσεὶ χριοί. » Xaígouc: γὰρ προφῆται πάντες τοῦ ἐξομολογουμέχριοὶ, ὡς μείζονος χάριτος μεταλαθόντες οἱ δὲ βου νοὶ καὶ Le ὡς ἐλάττονος μὲν, ἀλλὰ αυγγενοὺς τοῖς ιετεσχηχότες λέγονται. νου τὴν ἐπι μεγάλοις € ΤῈ σοί ἐστε, θάλασσα, ὅτι ἔφυγες; Θαυμάζε. προθεωρῶν. ὁ bind τῷ πνεύματ: τὰ ἐπὶ τοῦ σταυροῦ γεγονότα μυστήρια, καίροντας μὲν τοὺς προφήτας ὁρῶν καὶ σχιρτῶντας, oi- «weg ἐπένθουν ἀνθρωπότητα πρότερον, καὶ τῶν ἐπ᾽ αὐτοῖς θρήνων τὴν προφητείαν ἐπλήρωσαν " τὸν Ἰορδάνην δὲ εἰς τὰ ὀπίσω στρεφόμενον, ἕνα χορηγήσῃ τῇ μετανοίᾳ δάκρυον. Διὰ τί δὲ εἰς τὰ ὀπίσω στρέφεται; Ἐπειδὴ ὁ, ἡμαρτηχὼς εἰς τοὺτρέχει, τὸν δρόμον χαταλιπὼν τὸν ἔμπροσθεν. « ᾿Απὸ προσώπου Κυρίου ἐσαλεύθη f, Ἐνταῦθα πάλιν σάλον τὴν ἔχπληξιν λέγει, x τὸ θαῦμα τὴν ἔχστασιν, ὥστε δεῖξαι τὸ μέγεθος τῶν εν λον Εἶτα δειχνὺς ὅσον ἐστὶν ἑνὸς ἀνδροὺς ἀλέσε. Εἰς λίμνας ἑαυτὸν καὶ εἰς πηγὰς ἐξήγαγεν ἐξ ἑαυτοῦ τὰς λίμνας τοῦ πίσω τὴν πλευρὰν, βαπτίσματος, ἔτι δὲ καὶ τὰς τοῦ μυστηρίου πηγάς " ἐπειδὴ ὕδωρ xoi αἷμα, τὸ μὲν συμθολον τοῦ μυστηρίου, τὸ ὃὲ χαραχτὴρ τοῦ βαπτίσματος, ἔῤῥευσεν. « Μὴ ἡμῖν, Κύριε, μὴ ἡμῖν.» Ἐπὶ τῷ £Aést σου, φησί τουτέστιν ἐπὶ τῷ στῷ. Ὅτι μὲν γάρ ἔστι καὶ ἀλήθεια, αὐτός φησιν" Ἐγώ εἶμι ἡ ὁδὸς, καὶ Tp ἀλήθεια, καὶ ἡ ζωή. Ὅτι ὃὲ ἔλεος, οὕτως ὁ Ψαλμῳδὸς ἔψαλλεν " Δεῖξον ἡμῖν, Κύριε, τὸ ἔλεός σου. Δόξαν. τοίνυν ἑαυτῷ ἐπὶ τῇ σαρχώσει τοῦ Μονογενοῦς ἔδωχε, δοξασθεὶς δι᾽ αὐτοῦ καὶ ἐμφανερωθείς. Τοῦτο γὰρ ἐν Εὐχγγελίοις ὁ Κύρίος ἔλεγε" Πάτερ, δόξασόν' cov τὸ ὄνομα ἐπὶ τῆς γῆς. Πῶς δὲ ἐδόξασεν; Ἡμᾶς σώσας. « Ὃ δὲ Θεὺς ἡμῶν ἐν τῷ οὐρανῷ.» Ἔστι δὲ ἐν τῷ οὐρανῷ καὶ τῇ γῇ οὐ μόνον ὡς πάντα πληρῶν, ἀλλὰ καὶ ὡς ἐν τῇ γῇ διὰ σαρχὸς γενόμενος, 3 ἁπλῶς δὲ, ἀλλ᾽ ὑποτάξας τοὺς δαίμονας " ἐλευθερώσας δὲ τὴν χτίσιν στενάζουσαν, τὴν ἑαυτοῦ δόξαν φανερώσας, καὶ πρό γε τούτων διασώσας τὸ" ἄνθρωπον. Τοῦτο γὰρ ὑπὲρ πάντας ὡς φιλάν- A θρωπος βούλεται. « Κύριος μνησθεὶς ἡμῶν. » Πότε γὰρ ὁ θεὸς λήθην ἀνθρώπων ἐδέξατο; ᾿Αλλὰ, τοῦτό ἐστιν ὃ διὰ τῶν εἰρημένων αἰνίττεται. Ἰξπειδὴ γὰρ ὑπὸ κατάραν ὄντες, οὐχ ἄλλως αὐτῆς ἀπολυθῆναι καὶ λαθεῖν εὐλογίαν ἠδυνάμεθα, cl μὴ Χριστὸς ἐπὶ ξύλου χρεμασθεὶς τὴν κατάραν τὴν ἡμετέραν ἐθάστασεν, εἰχότως μνησθῆναι τὸν Κύριον mpózepov, καὶ οὕτως ἡμᾶς εὐλογήσαί φησι. « Ὁ οὐρανὸς τοῦ οὐρανοῦ τῷ Κυρίῳ. » Θεωρεῖς ὅπως τὴν δημιουργίαν ὁ Ποιητὴς πρὸς ἡμᾶς μερίζεται " καὶ ὥσπερ αὐτὸς ἀόρατος ὧν ἔχε! τὸν οὐρανὸν τοῦ οὐρανοῦ τὸν ἀόρατον, οὕτως ἡμῖν τὴν χτίσιν τὴν ὁρατὴν ἀπένειμεν. « ᾿Ἠγάπησα, ct εἰσαχούσεται Κύριος. » Ὁ πάλαι φοθούμενος τὸν Κύριον, ἤδη προχόψας ἀπὸ τοῦ φόθου, καὶ μεταδὰς ἐπὶ τὴν ἀγάπην τοῦ Θεοῦ, εἴποι ἂν, ᾿Ηηγάπησα " τίνα δὲ, ἣ δηλαδὴ Κύριον τὸν Θεὸν ἐξ ὅλης καρδίας, καὶ δυνάμεως, καὶ ψυχῆς, ὥστε ἕνεχεν αὐτοῦ καὶ μέχρι θανάτου ἁγωνίζεσθαι ὑπὲρ ἀληθείας, πάντα τε ὑπομεῖναι πειρασμὸν, καὶ πάντα χίνδυνον ὑποστῆναι προθύμως διὰ τὴν πρὸς Θεὸν ἀγάπην; 1 Καὶ ἐν ταῖς ἡμέραις μου ἐπιχαλέσομαι. » Τουτέστι, Παντὶ τῷ χρόνῳ τῆς ζωῆς pou ἐπεχαλεσάμην" ἔν ταῖς ἡμέραις μου ὑπὸ τοῦ Ἡλίου τῆς διχαιοσύνης γενομέναις, ἀεὶ πεφωτισμένος ὧν, ἐπεἐχαλεσάμην. € Θλίψιν καὶ ὀδύνην εὗρον. » Θλίψιν καὶ ὀδύνην ἐκάλεσε τὴν μετάνοιαν " θλίψιν μὲν, ὡς ἀνάμνησιν τῆς ἁμαρτίας ἔχουσαν ὀδύνην δὲ, ἕνεκα τῶν πόνων μεθ᾽ ὧν χατορθοῦσθαι, σάχχου, τυχὸν, καὶ σποδοῦ καὶ ἀγρυπνίας, πέφυχε. Ταύτην εὑρὼν, τουτέστιν, ἐπιδραμὼν αὐτῇ, τὸ ὄνομα Κυρίου εἰχότως ἐπεχαλεῖτο. ὐχὴ γὰρ, τῆς μετανοίας ὑπόστασις. « Φυλάσσων τὰ νήπια ὁ Κύριος. » Οὐχ εἴπεν,Ὅτι οὐχ εἴασεν εἰς κινδύνους ἐμπεσεῖν, ἀλλὰ, μετὰ τὸ ἐμπεσεῖν, διέσωσεν. x Ioczfgtov σωτηρίου λήψομαι. ν Σωτηρίου γὰρ ὄντως ἐστὶ ποτήριον, τὸ ὑμνολογεῖν τὸν τῶν ὅλων Σωτῆρα Θεόν. Τούτῳ Θεὸς ἐφήδεται, τοῦτο δέχεται παρ᾽ ἡμῶν τὸ θυμίαμα. 'Ὡς γὰρ αὐτὸς ἔφη Χριστός Πνεῦμα ὁ Θεός " καὶ τοὺς προσκυγοῦντας αὐτὸν, ἐν πγεύματι καὶ ᾿ἀιηθείᾳ δεῖ προσκυνεῖν. « Σοὶ θύσω θυσίαν αἰνέσεως. » Ἐπειδὴ τὰς τῶν ἀλόγων θυσίας ὁ Χριστὸς ἐνδημήσας χατέπαυσε, τὴν λογικὴν ὃὲ αὑτὸς ὡς Λόγος εἰσήγαγεν εἰχότως τὸν δι’ αἰνέσεως: προσφέρειν ὁ Προφήτης ὑπέσχετο, προσφέρειν 05 αὐτὴν ἐν ὀνόματι Κυρίου, δηλαδὴ ἐν τῷ Χριστῷ. Ἐπειδὴ καὶ οὕτω προσεύχεσθαι τοῖς ἀποστόλοις ἐντέλλεται" Ἐν" τι αἰτήσητε τὸν Πατέρα ἐν τῷ ὀγόματί μου, δώσει ὑμῖν. Εἰ € Ὅτι ἐχραταιώθη τὸ ἔλεος αὐτοῦ. » Συνδιαιωνέζοντος δηλαδὴ τῇ ἀληθείᾳ τοῦ θέντος ἐφ᾽ ἡμᾶς ἐλέους. Πολλαχοῦ ὃς τὰ ὀνόματα ταῦτα, τὸ ἔλεος αὐτοῦ καὶ ἡ ἀϊήθεια, ἐπὶ τοῦ Σωτῆρος λέγεται" ὥσπερ καὶ ἐν τῷ" ᾿Εξαπέστει.ῖεν' ὁ Θεὸς τὸ ἔλεος αὐτοῦ καὶ τὴν ἀήθειαν αὐτοῦ, καὶ ἐῤῥύσατο τὴν ψυχήν μου ἐκ μέσου σκύμνων. Αὕτη τοίνυν ἡ ἀλήθεια καὶ προσδοκίὰ τῶν ἐθγῶν ἦν" διὸ καὶ ἐπιλάμψασα τῷ τῶν ἀνθρώπων γένει, εἰς αἷνον πάντα τὰ ἔθνη καὶ πάντας τοὺς λαοὺς χαλεῖ, εὐχαριστεῖν διδάσχουσα τῷ Πατρὶ τῷ χρατα!ώσαντι τὸ ἔλεος αὐτοῦ, καὶ μένειν ποιήσαντ: τὴν ἀλήθειαν ἕως τοῦ αἰῶνος.
PsALMOS RIB', « Hypsēlos epi panta ta ethnē, ho Kyrios.» brychesthai idion, hōs anēmerou leontos ᾿" Kan gar entautha doxaxētai, all᾽ eis ton ouranon hē doxa trechei, entha to acheiropoiēton thysiastērion chechtētai, entha diēnechōs auton hai stratiai tōn angelōn doxaxousin " hōn eis mimēsin hēmeis doxologian emathomen. « Tis hōs Kyrios ho Theos hēmōn? » En hypsēlois ho Theos chatoichei, ou monon dia ton ouranon hōs hypsēlon onta, kai autou oichētērion legomenon, all᾽ epeidē tois hagiois enoichei. HyPsēloi de houtoi, dia to mēden gēïnon metadiōkein tynchanousi peri hōn Hēsaïas phēsin " Hagios Kyrios ho en hypsē- JAoic katoikōn hypsēlous tous hagious eipōn. « Ho chatoichizōn steiran en oichǭ. » Steiran eite tēn physin holēn, eite tēn ex ethnōn Ekchchlēsian legois, eph᾽ hechateras harmosei to legometoinyn exō rhemthomenēn eis ton oichon ton heautou ton nomon exēgage, kai mētera technōn tōn huiothetēthentōn tǭ Theǭ euphrainomenēn edeixen" hēs houtōs saphōs to prosōpon ho Hēsaïas exēgagen" 'Epeic gar, phēsin, eg tę̄ kardią cov: Tis egennēse moi toutous? gō de ateknos, kai chēra paroikos kai enkechiïeismenē. Kal toutous tis exetrepse moi? ᾿Egō de chateileiphrthēn monē" houtoi de moi pou hēsan? PsALMOS PI. « 'II thallassa eide, kai ephygen. » Tauta men isōs chata to aisthēton epi tēs exodou tou laou tōn Ioudaiōn egeneto, kaitoi oude phygousan echei tēn thalassan, alla gar diairetheisan egnōmen. Ei de chau tauta gegenēta', all᾽ oucheti ta hepomena. Pote gar horē hypsōthenta par᾽ autois hē bounous ēchousamen? hōste dēlon, hoti kai haper autois synethaine thaumata, mericha men hēn, eis ektypōsin de tōn hēmeterōn synethaine. Thalassan gar tēn ponēran tou biou politeian, hōs astaton, nauagia te poiousan kai cheimōna tois en autę̄ prosēchei vomizesthai Iordanēn de ge tēn charin tou baptismatos. Pheugei toinyn fj tou biou thalassa ton exomologoumenon, almyra tis ousa, kai mē dynamenē pros A5 11 tēs dexias philotimōs A metet. "ē, s tōn hamartēmatōn Ho Iordanēs de ou pheuge?, to opisō tois exomologoumenois strephotai, metanoias metathdallomenois dachryon " tou baptismatos energeitai di n ōphelētheiē tis ᾿metanoōn, ei mē holmēs enchatamignysthai. all᾽ eis hōn chairon tēs metanoias PK TS Dioper ho pasan molysmōn apallagēn ho ᾿Alla mēn kai Iōannēs metanoian tę̄ metanoią to baptisma. « Ta orē eschirtēsan hōsei chrioi. » Xaigouc: gar prophētai pantes tou exomologoumechrioi, hōs meizonos charitos metalathontes hoi de bou noi kai Le hōs elattonos men, alla aungenous tois ieteschēchotes legontai. nou tēn epi megalois € TE soi este, thalassa, hoti ephyges? Thaumaze. protheōrōn. ho bind tǭ pneumat: ta epi tou staurou gegonota mystēria, kairontas men tous prophētas horōn kai schirtōntas, oi- «weg epenthoun anthrōpotēta proteron, kai tōn ep᾽ autois thrēnōn tēn prophēteian eplērōsan " ton Iordanēn de eis ta opisō strephomenon, hena chorēgēsę̄ tę̄ metanoią dakryon. Dia ti de eis ta opisō strephetai? Epeidē ho, hēmartēchōs eis toutrechei, ton dromon chatalipōn ton emprosthen. « ᾿Apo prosōpou Kyriou esaleuthē f, Entautha palin salon tēn echplēxin legei, x to thauma tēn echstasin, hōste deixai to megethos tōn en lon Eita deichnys hoson estin henos androus alese. Eis limnas heauton kai eis pēgas exēgagen ex heautou tas limnas tou pisō tēn pleuran, baptismatos, eti de kai tas tou mystēriou pēgas " epeidē hydōr xoi haima, to men symtholon tou mystēriou, to hoe charachtēr tou baptismatos, errheusen. « Mē hēmin, Kyrie, mē hēmin.» Epi tǭ £Aest sou, phēsi toutestin epi tǭ stǭ. Hoti men gar esti kai alētheia, autos phēsin" Egō eimi hē hodos, kai Tp alētheia, kai hē zōē. Hoti hoe eleos, houtōs ho Psalmǭdos epsallen " Deixon hēmin, Kyrie, to eleos sou. Doxan. toinyn heautǭ epi tę̄ sarchōsei tou Monogenous edōche, doxastheis di᾽ autou kai emphanerōtheis. Touto gar en Euchngeliois ho Kyrios elege" Pater, doxason' cov to onoma epi tēs gēs. Pōs de edoxasen? Hēmas sōsas. « Ho de Theus hēmōn en tǭ ouranǭ.» Esti de en tǭ ouranǭ kai tę̄ gę̄ ou monon hōs panta plērōn, alla kai hōs en tę̄ gę̄ dia sarchos genomenos, 3 haplōs de, all᾽ hypotaxas tous daimonas " eleutherōsas de tēn chtisin stenazousan, tēn heautou doxan phanerōsas, kai pro ge toutōn diasōsas to" anthrōpon. Touto gar hyper pantas hōs philan- A thrōpos bouletai. « Kyrios mnēstheis hēmōn. » Pote gar ho theos lēthēn anthrōpōn edexato? ᾿Alla, touto estin ho dia tōn eirēmenōn ainittetai. Ixpeidē gar hypo kataran ontes, ouch allōs autēs apolythēnai kai lathein eulogian ēdynametha, cl mē Christos epi xylou chremastheis tēn kataran tēn hēmeteran ethastasen, eichotōs mnēsthēnai ton Kyrion mpozepov, kai houtōs hēmas eulogēsai phēsi. « Ho ouranos tou ouranou tǭ Kyriǭ. » Theōreis hopōs tēn dēmiourgian ho Poiētēs pros hēmas merizetai " kai hōsper autos aoratos hōn eche! ton ouranon tou ouranou ton aoraton, houtōs hēmin tēn chtisin tēn horatēn apeneimen. « ᾿Ēgapēsa, ct eisachousetai Kyrios. » Ho palai phothoumenos ton Kyrion, ēdē prochopsas apo tou phothou, kai metadas epi tēn agapēn tou Theou, eipoi an, ᾿Ēēgapēsa " tina de, hē dēladē Kyrion ton Theon ex holēs kardias, kai dynameōs, kai psychēs, hōste henechen autou kai mechri thanatou hagōnizesthai hyper alētheias, panta te hypomeinai peirasmon, kai panta chindynon hypostēnai prothymōs dia tēn pros Theon agapēn? 1 Kai en tais hēmerais mou epichalesomai. » Toutesti, Panti tǭ chronǭ tēs zōēs pou epechalesamēn" en tais hēmerais mou hypo tou Hēliou tēs dichaiosynēs genomenais, aei pephōtismenos hōn, epeechalesamēn. € Thlipsin kai odynēn heuron. » Thlipsin kai odynēn ekalese tēn metanoian " thlipsin men, hōs anamnēsin tēs hamartias echousan odynēn de, heneka tōn ponōn meth᾽ hōn chatorthousthai, sachchou, tychon, kai spodou kai agrypnias, pephyche. Tautēn heurōn, toutestin, epidramōn autę̄, to onoma Kyriou eichotōs epechaleito. ychē gar, tēs metanoias hypostasis. « Phylassōn ta nēpia ho Kyrios. » Ouch eipen,Hoti ouch eiasen eis kindynous empesein, alla, meta to empesein, diesōsen. x Ioczfgtov sōtēriou lēpsomai. n Sōtēriou gar ontōs esti potērion, to hymnologein ton tōn holōn Sōtēra Theon. Toutǭ Theos ephēdetai, touto dechetai par᾽ hēmōn to thymiama. 'Hōs gar autos ephē Christos Pneuma ho Theos " kai tous proskygountas auton, en pgeumati kai ᾿aiētheią dei proskynein. « Soi thysō thysian aineseōs. » Epeidē tas tōn alogōn thysias ho Christos endēmēsas chatepause, tēn logikēn hoe hautos hōs Logos eisēgagen eichotōs ton di’ aineseōs: prospherein ho Prophētēs hypescheto, prospherein 05 autēn en onomati Kyriou, dēladē en tǭ Christǭ. Epeidē kai houtō proseuchesthai tois apostolois entelletai" En" ti aitēsēte ton Patera en tǭ ogomati mou, dōsei hymin. Ei € Hoti echrataiōthē to eleos autou. » Syndiaiōnezontos dēladē tę̄ alētheią tou thentos eph᾽ hēmas eleous. Pollachou hos ta onomata tauta, to eleos autou kai hē aïētheia, epi tou Sōtēros legetai" hōsper kai en tǭ" ᾿Exapestei.ien' ho Theos to eleos autou kai tēn aētheian autou, kai errhysato tēn psychēn mou ek mesou skymnōn. Hautē toinyn hē alētheia kai prosdokia tōn ethgōn ēn" dio kai epilampsasa tǭ tōn anthrōpōn genei, eis hainon panta ta ethnē kai pantas tous laous chalei, eucharistein didaschousa tǭ Patri tǭ chrata!ōsanti to eleos autou, kai menein poiēsant: tēn alētheian heōs tou aiōnos.
… for gnashing is his mark, as of an untamed lion.
[Psalm 112] “The Lord is high above all the nations.” For even if he is glorified here, the glory runs up to heaven, where he has the altar not made with hands, where the armies of the angels glorify him unceasingly; in imitation of them we have learned the glorification.
“Who is like the Lord our God?” God dwells on high, not only because of heaven, which is high and is called his dwelling, but because he dwells in the saints. And these are high because they pursue nothing earthly; of them Isaiah says, “The Lord is holy, who dwells among the high,” calling the saints high.
“Who settles the barren woman in a house.” Whether you call the whole of nature the barren woman, or the Church from the nations, the saying will fit both. … So he brought her, who was wandering outside, into his own house, the law, and showed her “a mother of children,” of those adopted by God, “rejoicing”; whose person Isaiah set out very clearly: “For you will say in your heart, Who bore these for me? I was childless and a widow, a sojourner and shut away. And who reared these for me? I was left alone; and these, where were they?”
[Psalm 113] “The sea saw and fled.” These things perhaps happened in the visible sense at the exodus of the people of the Jews, although we know that the sea did not flee there, but was divided. But even if these things happened, what follows did not. For when have we heard that mountains or hills were lifted up among them? So it is plain that the wonders that befell them were partial and happened to foreshadow ours. For the sea is fittingly understood as the evil way of life in this world, as unstable and causing shipwrecks and storm for those in it; and the Jordan as the grace of baptism. The sea of life, then, flees from the one who confesses, being salty and unable to be mixed with …; but the Jordan does not flee; it turns back for those who confess, changed into a tear of repentance at the time of repentance. … for baptism … works …; how would one who repents be benefited unless …; therefore … the release from every defilement … Moreover John too [preached] baptism for repentance.
“The mountains skipped like rams.” For all the prophets rejoice at the one who confesses; the mountains as rams, as having received a greater grace; and the hills [as lambs], as having shared in a lesser but related grace.
“What is it to you, sea, that you fled?” He marvels, foreseeing in the Spirit the mysteries accomplished on the cross: seeing the prophets, who formerly mourned for mankind and filled their prophecy with laments over it, rejoicing and skipping; and the Jordan turning back to supply the tear for repentance. And why does it turn back? Since the one who has sinned runs back, leaving the course before him.
“At the presence of the Lord the earth was shaken.” Here again he calls amazement a shaking and wonder an ecstasy, to show the greatness of … Then, showing how much … of one man …, “into pools” and “into springs” he brought forth from himself, from his side, the pools of baptism and moreover the springs of the mystery; since water and blood flowed, the one a symbol of the mystery, the other the mark of baptism.
“Not to us, Lord, not to us.” “For your mercy,” he says, that is, for Christ. That he is also truth, he himself says: “I am the way, and the truth, and the life.” That he is mercy, the Psalmist sang thus: “Show us, Lord, your mercy.” He gave glory to himself, then, in the incarnation of the Only-begotten, being glorified and made manifest through him. For this is what the Lord said in the Gospels: “Father, glorify your name on the earth.” And how did he glorify it? By saving us.
“But our God is in heaven.” He is in heaven and on earth, not only as filling all things, but also as having come to be on earth through flesh; and not simply so, but having subjected the demons, set free the groaning creation, manifested his own glory, and before these saved man. For this, as one who loves mankind, he wishes above all.
“The Lord, having remembered us.” For when did God admit forgetfulness of men? But this is what he hints at by these words. Since, being under a curse, we could not otherwise be released from it and receive blessing unless Christ, hung on the tree, bore our curse, he fittingly says that the Lord first remembered, and so blessed us.
“The heaven of heaven is the Lord’s.” You see how the Maker shares the creation with us; and as he, being invisible, has the invisible heaven of heaven, so he has allotted the visible creation to us.
[Psalm 114] “I have loved, because the Lord will hear.” The one who formerly feared the Lord, having now advanced from fear and passed over to the love of God, might say, “I have loved.” Whom, if not the Lord God, with the whole heart and strength and soul, so as for his sake to strive even to death for the truth, and to endure every temptation and readily undergo every danger because of love for God?
“And in my days I will call upon him.” That is: All the time of my life I called upon him; in my days, made by the Sun of righteousness, being always enlightened, I called upon him.
“I found affliction and pain.” He called repentance affliction and pain: affliction, as holding the remembrance of sin; pain, because of the toils with which it is naturally carried out, sackcloth perhaps, and ashes, and wakefulness. Having found this, that is, having run to it, he fittingly called on the name of the Lord. For prayer is the substance of repentance.
“The Lord guards the infants.” He did not say that he did not let him fall into dangers, but that, after he fell, he saved him.
[Psalm 115] “I will take the cup of salvation.” For truly the cup of salvation is to sing hymns to God, the Saviour of all. In this God delights; this incense he receives from us. For, as Christ himself said, “God is spirit, and those who worship him must worship in spirit and truth.”
“To you I will sacrifice a sacrifice of praise.” Since Christ at his coming put an end to the sacrifices of irrational animals, and himself, as the Word, brought in the rational one, the Prophet fittingly promised to offer the [sacrifice] of praise, and to offer it “in the name of the Lord,” that is, in Christ; since he commands the apostles to pray in this way: “Whatever you ask the Father in my name, he will give you.”
[Psalm 116] “For his mercy has been made strong.” That is, the mercy shown toward us continues for ever together with the truth. In many places these names, “his mercy and his truth,” are said of the Saviour, as in “God sent forth his mercy and his truth, and rescued my soul from the midst of lions’ whelps.” This truth was also “the expectation of the nations”; therefore, having shone upon the human race, it calls all the nations and all the peoples to praise, teaching them to give thanks to the Father, who made his mercy strong and caused the truth to remain for ever.
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ΨΑΛΜῸΣ ΡΙΖ'. « Ἐξομολογεῖσθε τῷ Κυρίῳ ὅτι ἀγαθός. ν Συνεχῶς ἄδει τὴν ἐξομολόγησιν ὁ Δαθὶδ, εἰδὼς ὅτι τοῦτο μέγιστον τοῖς ἁμαρτωλοῖς εἰς βοήθειαν, καὶ τραυμάτων τῶν χατὰ Ψυχὴν φάρμαχον. « Πάντα “τὰ ἔθνη ἐκύχλωσάν με. » Καὶ πῶς τὸν ἕνα πάντα χυχλοῖ τὰ ἔθνη; ἀλλὰ πάντα ἔθνη τοὺς διαφόρους βίους τῶν ἀνθρώπων ἐχάλεσεν, ἐπειδὴ διάφοροι βίοι τοῖς ἔθνεσιν, ὅθεν δὴ za ἀπ᾿ ἀλλήλων μερίζονται. Τὸν δίχαιον τοίνυν καὶ οἱ πονηροὶ χυχλοῦσι, καὶ οἱ φιλάργυροι, καὶ οἱ βάσχᾶνοι, ἐχθρὸν τὸν διὰ τὸν ἕλεγχον, τὸν Ex τῆς ἐχείνου εὐζωΐας, νομίζοντες" ἀλλ᾽ οὗτος τοῦτο τὸ πλῆθος ἀμύt τῷ ὀνόματι τοῦ Θευῦ. "Ὄνομα δὲ αὐτῷ ὁ Χρικαὶ ὑπερήφανοι, καὶ ὑποχριταὶ, χοινὸν στὸς, ὅπερ εἰς ἄμυναν πάσης ἐπιδουλῆς ἀρχεῖ" αὐτὸ γὰρ ὅπλον καὶ ἀσπὶς καὶ φρούριον τοῦ φοροῦντος αὐτὸ r € ἀνετράπην τοῦ πεσεῖν. » Ὦ ἡμᾶς εἰς ἁμαρτίαν ὅσοι τῶν λογισμῶν πρὸς τὰς ἡδονὰς ῥέπουσι, καὶ ἀπὸ τῆς ἑδραίας τῆς ἐν τῷ νόμῳ στάσεως ἀνατρέψαντες, εὐχερεῖς εἰς τὸ χαταθληθῆνα!: παρὰ δαιμόνων ἐργάζονται. ᾿Αλλ᾽ ἐὰν νήψωμεν, ἕξομεν τὸν Θεὸν εἰς ἀντίληψιν" οὗτος γὰρ ἡμῶν καὶ τὴν Ψυχὴν στηρίξαι, καὶ τοὺς ἐθέλοντας χαταθαλεῖν, ἀποδιῶξα: δύναται. « Φωνὴ ἀγαλλιάσεως καὶ σωτηρίας. » Ὅταν γὰρ Θεὸς κατορθώσῃ τὸ πᾶν, οἱ τῆς νίχης ἀπολαύοντες καίρουσι, σχιρτῶσι, διπλῇ γαννύμενοι, καὶ τοῦ διασωθῆναι, καὶ τοῦ διὰ Θεοῦ σωθῆναι. Τοῦτο ποιεῖ τὴν εὐφροσύνην ὅτε τὸ τρόπαιον στήσας. Εἴτα δειχνὺς τῆς συμμαχίας τῆς τοιαύτης τὴν ἀφορμὴν, φησὶν, Ἐν σκηναῖς δικαίων". Οὐχ εἶπεν οἰχίαις, ἀλλὰ σχηναῖς, τὸ ἐσχεδιασμιένον τῆς οἰχήσεως οὐτῶν παραστῆσαι βουλόμενο"". « Δεξιὰ Κυρίου ἐποίησε δύνα ιν. » οῦτο μάλιστα ζωὴ τὸ xa αὐτὸν αἰνεῖν, καὶ εἰς ιντας ἐξαγγέλλειν αὐτοῦ τὰ θαύματα. Ποῖα ἔργα, « Αὕτη ἡ πύλη τοῦ Κυρίου. » : Πύλα!: ma ὁ νόμος καὶ οἱ ποοφῆται, OU ὧν iz ἧς οἰχειότερον νῦν προσαγόμεθα, μαρτυρούμενοι ὑπὸ ποῦ νόμου xa προφητῶν. « θεὸς Κύριος, καὶ ἐπέφανεν ἡμῖν. » Ἔνταῦθα τοίνυν ὁ Προφήτης τὴν σάρχωσιν θαυμάζει, ὅτι Θεὸς ὧν καὶ Κύριος ὧν, γαὶ τῆς οὐσίας ἐχείνης, χατηξίωσεν ἐπιφανῆναι. “Ὅταν δὲ εἴπῃ, ᾿Επέφαγε, τὴν οἰχονομίαν λέγει, τὸ εἰς μήτραν ἐλθεῖν παρθενιχὴν, καὶ τοῖς ἀνθρώποις συναναστραφῆναι. Διὰ δὴ τοῦτο, Εὐνογήκαμεν ὑμᾶς, φησὶν, ὅτι τοιαύτης ἀπηλαύσατε δωρεᾶς" ὃ καὶ ὁ Χριστὸς ἔἕλεγε Ποιιλοὶ προφῆται καὶ δίκαιοι ἐπεθύμησαν ἰδεῖν ἃ εἴδετε, καὶ οὐκ εἶδον, καὶ ἀκοῦσαι ἃ ἀκούετε, καὶ οὐκ ἤκουσαν. « Συστήσασθε ἑορτὴν ἐν τοῖς πυχάζουσιν. » TT, ἐν τοῖς πυκάζουσιν, ἀντὶ τοῦ πεπυχνωμένοις Β τέθειχε" τὸ γὰρ πεπυχασμένον, πεπυχνωμένον καὶ οἱ ἕξω τοῦ χαθ᾽ ἡμᾶς λόγου χαλοῦσιν. « Θεός μου εἶ σὺ, καὶ ἐξομολογήσομα! σοι. » Τίνι δὲ ταῦτα λέγει, ἣ τῷ ἀνωτέρω δεδηλωμένῳ Κυρίῳ; τῷ ἐχ θλίψεως ῥυσαμένῳ αὐτὸν, τῷ καὶ τοὺς ἐχθροὺς αὐτοῦ ταπεινώσαντι, τῷ καὶ τὸν λίθον τὸν ἀποθληθέντα πρὸς τῶν οἰκοδόμων ὑψώσαντι, τῷ καὶ εὐοδώσαντι καὶ σώσαντι τοὺς εἰς αὐτὸν πιστεύονταις « Ἐξομολογεῖσθε τῷ Κυρίῳ ὅτι ἀγαθός.» Ὅθεν ὁ Προφήτης τοῦ νῦν ψαλμοῦ τῆς μελῳδίας ἤρξατο, ἐχεῖθεν αὐτῷ καὶ τὸ τέλος ἐπέθηχεν, ἵνα τὴν ἐξομολόγησιν μέχρι παντὸς τοῦ βίου φυλάξωμεν.
PsALMOS RIZ'. « Exomologeisthe tǭ Kyriǭ hoti agathos. n Synechōs adei tēn exomologēsin ho Dathid, eidōs hoti touto megiston tois hamartōlois eis boētheian, kai traumatōn tōn chata Psychēn pharmachon. « Panta “ta ethnē ekychlōsan me. » Kai pōs ton hena panta chychloi ta ethnē? alla panta ethnē tous diaphorous bious tōn anthrōpōn echalesen, epeidē diaphoroi bioi tois ethnesin, hothen dē za ap᾿ allēlōn merizontai. Ton dichaion toinyn kai hoi ponēroi chychlousi, kai hoi philargyroi, kai hoi baschanoi, echthron ton dia ton helenchon, ton Ex tēs echeinou euzōïas, nomizontes" all᾽ houtos touto to plēthos amyt tǭ onomati tou Theuy. "Onoma de autǭ ho Chrikai hyperēphanoi, kai hypochritai, choinon stos, hoper eis amynan pasēs epidoulēs archei" auto gar hoplon kai aspis kai phrourion tou phorountos auto r € anetrapēn tou pesein. » Ō hēmas eis hamartian hosoi tōn logismōn pros tas hēdonas rhepousi, kai apo tēs hedraias tēs en tǭ nomǭ staseōs anatrepsantes, euchereis eis to chatathlēthēna!: para daimonōn ergazontai. ᾿All᾽ ean nēpsōmen, hexomen ton Theon eis antilēpsin" houtos gar hēmōn kai tēn Psychēn stērixai, kai tous ethelontas chatathalein, apodiōxa: dynatai. « Phōnē agalliaseōs kai sōtērias. » Hotan gar Theos katorthōsę̄ to pan, hoi tēs nichēs apolauontes kairousi, schirtōsi, diplę̄ gannymenoi, kai tou diasōthēnai, kai tou dia Theou sōthēnai. Touto poiei tēn euphrosynēn hote to tropaion stēsas. Eita deichnys tēs symmachias tēs toiautēs tēn aphormēn, phēsin, En skēnais dikaiōn". Ouch eipen oichiais, alla schēnais, to eschediasmienon tēs oichēseōs outōn parastēsai boulomeno"". « Dexia Kyriou epoiēse dyna in. » outo malista zōē to xa auton ainein, kai eis intas exangellein autou ta thaumata. Poia erga, « Hautē hē pylē tou Kyriou. » : Pyla!: ma ho nomos kai hoi poophētai, OU hōn iz hēs oicheioteron nyn prosagometha, martyroumenoi hypo pou nomou xa prophētōn. « theos Kyrios, kai epephanen hēmin. » Entautha toinyn ho Prophētēs tēn sarchōsin thaumazei, hoti Theos hōn kai Kyrios hōn, gai tēs ousias echeinēs, chatēxiōsen epiphanēnai. “Hotan de eipę̄, ᾿Epephage, tēn oichonomian legei, to eis mētran elthein parthenichēn, kai tois anthrōpois synanastraphēnai. Dia dē touto, Eunogēkamen hymas, phēsin, hoti toiautēs apēlausate dōreas" ho kai ho Christos heelege Poiiloi prophētai kai dikaioi epethymēsan idein ha eidete, kai ouk eidon, kai akousai ha akouete, kai ouk ēkousan. « Systēsasthe heortēn en tois pychazousin. » TT, en tois pykazousin, anti tou pepychnōmenois B tetheiche" to gar pepychasmenon, pepychnōmenon kai hoi hexō tou chath᾽ hēmas logou chalousin. « Theos mou ei sy, kai exomologēsoma! soi. » Tini de tauta legei, hē tǭ anōterō dedēlōmenǭ Kyriǭ? tǭ ech thlipseōs rhysamenǭ auton, tǭ kai tous echthrous autou tapeinōsanti, tǭ kai ton lithon ton apothlēthenta pros tōn oikodomōn hypsōsanti, tǭ kai euodōsanti kai sōsanti tous eis auton pisteuontais « Exomologeisthe tǭ Kyriǭ hoti agathos.» Hothen ho Prophētēs tou nyn psalmou tēs melǭdias ērxato, echeithen autǭ kai to telos epethēchen, hina tēn exomologēsin mechri pantos tou biou phylaxōmen.
[Psalm 117] “Confess to the Lord, for he is good.” David constantly sings of confession, knowing that this is the greatest help for sinners and the remedy for the wounds of the soul.
“All the nations surrounded me.” And how do all the nations surround the one man? But he called the different ways of life of men “all the nations,” since the nations have different ways of life, and by these they are divided from one another. The righteous man, then, is surrounded by the wicked, the lovers of money, the envious, the proud, and the hypocrites, who think him a common enemy because of the reproof that comes from his good life; but he wards off this multitude “in the name of the Lord.” And his name is Christ, which suffices to ward off every plot; for it is the weapon, shield and fortress of the one who bears it.
“[Thrust,] I was overturned so as to fall.” Those who [thrust] us into sin are all the thoughts that incline to pleasures, and, overturning us from our firm standing in the law, make us easy to be thrown down by the demons. But if we are sober, we shall have God for our help; for he can both establish our soul and drive away those who wish to throw it down.
“The voice of rejoicing and salvation.” For when God has accomplished everything, those who enjoy the victory rejoice and leap, gladdened doubly, both at being saved and at being saved through God. This makes the gladness, when he has set up the trophy. Then, showing the occasion of such alliance, he says, “in the tents of the righteous.” He did not say houses but tents, wishing to show how makeshift their dwelling is.
“The right hand of the Lord has wrought power.” … This above all is life: to praise him … and to proclaim his wonders to … What works …
“This is the gate of the Lord.” The gates [of righteousness] are the law and the prophets, through which Israel [drew near] to God. But now the gate is faith, through which we are now brought nearer, being witnessed to by the law and the prophets.
“God is the Lord, and he has appeared to us.” Here, then, the Prophet marvels at the incarnation: that, being God and being Lord, and of that essence, he deigned to appear. When he says “he appeared,” he means the dispensation: his coming into a virgin womb and living among men. For this reason, “We have blessed you,” he says, because you have enjoyed such a gift; which Christ too said: “Many prophets and righteous men longed to see what you see, and did not see it, and to hear what you hear, and did not hear it.”
“Celebrate a feast with thick boughs.” He put “thick boughs” for “thickly set”; for those outside our faith too call what is close-set “thick.”
“You are my God, and I will confess to you.” To whom does he say this, if not to the Lord shown above: who rescued him from affliction, who humbled his enemies, who exalted the stone rejected by the builders, who prospered and saved those who believe in him?
“Confess to the Lord, for he is good.” Where the Prophet began the melody of this psalm, there he also put its end, so that we may keep the confession through the whole of life.
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ΨΑΛΜΟΣ « Μαχάριο: οἱ ἐξερευνῶντες τὰ μαρτύρια. » Οἱ δεύτεροι, ὡς ἐπὶ χρείττονα καὶ ἀνώτερον ἀναθαίνοντες βαθμὸν, ἄλλως γίνοντα: μαχάριοι, διὰ τὸ μὴ μόνον χατορθοῦν τὸν ἠθιχὸν τρόπον, ἀλλ᾽ ἤδη καὶ ἐξερευνᾷν τὰ βάθη τῶν μαρτυρίων αὐτοῦ. « Ἐν τίνι κατορθώσει νεώτερος τὴν ὁδόν; » Νεώ ἌΞΕΙ,ó ἀπὸ τῶν ἐθνῶν λαὺς, ὁ δοχιῶξ πρὸ τῆ: πίστεως ὁδεύσας, ἐν τίνι: χατορθώσει τὴν ὁδὸν, ἣ τῷ νοια τοῦ θείου νόμου χαθαρτιχὴ xax ns «τιχὴ πάντων ἐστί, Τὸ, Ἐν τίνι ὃὲ κατορθώσει γεώτερος τὴν ὁδὸν αὐτοῦ; ὁ Σύμμαχος τοῦτον ἡρμήνευσε τὸν τρόπον " Διὰ τίνος αμπρυγεῖ γέος τὴν 600r αὐτοῦ; Ἐδίδαξεν Oi ὅτι πολλῆς ἐστιν ἀχαθαρσίας καὶ ῥυπαρίας ἣ νεότης μεστῆ᾽ διὸ xax δεῖται χαθάρσεως. Τοῦτο οὖν ἐπιζητήσας, εὑρηχέναι φησὶ τὸν τρόπον, Ἔν τῷ φυυϊάξασθαι τοὺς Aóyovc σου. Ὅτι τὰ μαρτύριά σοὺ ἐξεζήτησα. » Διὰ τοῦτο μηχέτι με χρίνῃς ἄξιον τοῦ ὀνε!δίζεσθαι καὶ τοῦ ἐξουδενεῖσθαι" καὶ γὰρ τὰ μαρτύριά σου ἐξεζήτησα περὶ ὧν ἔφην, Μακάριοι οἱ ἐξερευγῶγτες τὰ μαρτύρια αὐτοῦ. « Ἐνύσταξεν ἣ Ψυχή μου.» Ὥσπερ ἀρχὴ χοιμήσεώς ἐστι νυσταγμὸς, οὕτως ποτὲ καὶ J| Ψυχὴ ἐν ἀρχῇ γενομένη ἁμαρτημάτων λέγεται νυστάζειν, χαθελχομένη μὲν ὥσπερ εἰς | πρὸς Θεὸν ὁ Ἰσραήλ. Πύλη δὲ νῦν ἡ πίστις, δι᾿ A ΠΕΒΥΘΠῚ διὰ τῆς τῶν χρειττόνων μνήμης. « Περίελε τὸν ὀνειδισμόν μου. » Ὀνειδισμὸν τὸν ὑπὸ τῶν ἁμαρτωλῶν ὑποπτεύε: πᾶς δίχαιος, ὄνπερ αὐτοὺς ὀνειδίζειν, ὅταν τι καὶ μικρὸν ἀποσφαλῶσι τῆς ἀρετῆς, εἰώθασιν. ᾿Αλλ᾽ ὁ Θεὸς χρηστοῖς χρίμασι καὶ φιλανθρώποις χρώμενος, οὐ περιορᾷ τὸν ὀνειδισμὸν αὐτῶν, περιαιρεῖ δὲ διορ θούμενος, εἴ τι καὶ μιχρὸν ἀποσφαλέντες ἔτυχον. « Χρηστὸς εἴ σὺ, Κύριε. » Δικαίου ἔργον ἐστὶν, ἐπὶ πᾶσι συμθαίνουσιν εὖαρεστούμενον ἀπὸ τῆς Προνοίας ἱλαρῶς δεχόμενον λέγειν, καὶ ἐπὶ τοῖς πιχροτέροις εἷναι νομιζομένοις τῷ Θεῷ τὸ, Χρηστὸς εἶ σύ" xoY τὸ, Εὐϊογήσω τὸν B Κύριον ἐν παντὶ καιρῷ, τῆς αὐτῆς ἐχόμενον προαιρέσεως. Ἔστι μὲν ἀρχαῖον: τοῦτο τοῖς θεοφόροις τὸ σπούὅασμα, στιχηδὸν ὡς τὰ πολλὰ, πρὸς τὴν τῶν μελετωμένων σαφήνειαν, τὰς προφητείας ἐχτίθεσθα!. Οὕτω τοιγαροῦν ὄψει μὲν τὸν Δαυϊδ χιθαρίζοντα, τὸν Παροιμιαστὴν δὲ τὰς παραθολὰς, x2Y τὸν στὴν τὰς προφητείας ἐχθέμενον. Οὕτω συγγραφεῖσαν τὴν ἐπὶ τῷ "l6. βίθλον οὕτω μερισθέντα τοῖς στίχοις τὰ τῶν ἀσμάτων "Aopavac πλὴν ἀλλὰ καὶ τὴν ἀποστολιχὴν βίόλον οὕτω τινὶ συγγραφεῖσαν εὑρὼν, οὐ μάτην ἐν ταῖς δυόδεχα βίθλοις τῶν προφητῶν καὶ αὐτὸς ἠχολούθησα ἀλλ᾽ ἐπειδὴ πολλὰ μὲν τῶν ἀσαφῶν fj τῶν στίχων σαφηνίζει διαίρεσις, διδάσχει δὲ καὶ τῶν στιγμῶν τῶν ἁπόρων ποῦ δεῖ τάττειν τὰς πλείονας, ὥστς καὶ τὸν ἰδιώτην καὶ τὸν ἄγαν ἐπιστῆpovx τρυγῆσαί τι πάντως ἣ μιχρὸν T] μέγα τοῦ πο- ΝΟΊ E. νήματος χρήσιμον. Δεδωχότος δὲ καὶ παρ᾽ Πνεύματος, ὅπερ ἐστὶν ἄγαν ἀναγχαῖον τῶντι, προσέθηχα σύντομον ὄσην τὴν τῶν τυχὸν ἀσαφῶν T, καὶ ὅλως ἀμφιθόλων ἐξήγησιν, παᾶραθεὶς αὐτὴν τοῖς στίχοις, ὥστε ἅμα τῇ ἀναγνώσει μελεἐπιλαθέσθαι τῆς γνώσεως " ὅτι δὲ τὰ πλεῖστα πρὸς ἀναγωγὴν εἴρηται, θαυμάζειν οὐ χρή γὰρ τὸ σύγγραμμα. Μέλει ὃὲ τοῖς προφῆταις, τῷ ν, οἷον καὶ λαλοῦντι δὲ μᾶλλον ἐν αὐτοῖς, μηδὲν λέγε τοῖς ἄλλοις εὐχερὲς ὑπάρχει, τοῖς μὴ τετυχηχόδσιν ἁγίου Πνεύματος, διαλέγεσθα: " τὰς περὶ Θεοῦ δὲ [ἴσ΄. δὴ] προῤῥήσεις, καὶ ὧν οἰχονομεῖ συγγεγραμμένων θαυμάτων τὴν ἐξήγησιν καὶ μυστήρια, τὰ χρόνοις πολλοῖς αὐτῶν ὕστερον τῶν αὐτὰ φθεγγομένων ἐσόμενα " ἅπερ οὐ χρὴ ταπεινῶς νοεῖν. "Y6ptg γὰρ τοῦτο δήπου τοῦ γνωρίσαντος πνεύματος " ἀλλ᾽ οὐδὲ δυνα-
PsALMOS « Machario: hoi exereunōntes ta martyria. » Hoi deuteroi, hōs epi chreittona kai anōteron anathainontes bathmon, allōs ginonta: macharioi, dia to mē monon chatorthoun ton ēthichon tropon, all᾽ ēdē kai exereunąn ta bathē tōn martyriōn autou. « En tini katorthōsei neōteros tēn hodon? » Neō AXEI,o apo tōn ethnōn laus, ho dochiōx pro tē: pisteōs hodeusas, en tini: chatorthōsei tēn hodon, hē tǭ noia tou theiou nomou chathartichē xax ns «tichē pantōn esti, To, En tini hoe katorthōsei geōteros tēn hodon autou? ho Symmachos touton hērmēneuse ton tropon " Dia tinos amprygei geos tēn 600r autou? Edidaxen Oi hoti pollēs estin achatharsias kai rhyparias hē neotēs mestē᾽ dio xax deitai chatharseōs. Touto oun epizētēsas, heurēchenai phēsi ton tropon, En tǭ phyyïaxasthai tous Aoyovc sou. Hoti ta martyria sou exezētēsa. » Dia touto mēcheti me chrinę̄s axion tou one!dizesthai kai tou exoudeneisthai" kai gar ta martyria sou exezētēsa peri hōn ephēn, Makarioi hoi exereugōgtes ta martyria autou. « Enystaxen hē Psychē mou.» Hōsper archē choimēseōs esti nystagmos, houtōs pote kai J| Psychē en archę̄ genomenē hamartēmatōn legetai nystazein, chathelchomenē men hōsper eis | pros Theon ho Israēl. Pylē de nyn hē pistis, di᾿ A PEBYThPI dia tēs tōn chreittonōn mnēmēs. « Periele ton oneidismon mou. » Oneidismon ton hypo tōn hamartōlōn hypopteue: pas dichaios, onper autous oneidizein, hotan ti kai mikron aposphalōsi tēs aretēs, eiōthasin. ᾿All᾽ ho Theos chrēstois chrimasi kai philanthrōpois chrōmenos, ou periorą ton oneidismon autōn, periairei de dior thoumenos, ei ti kai michron aposphalentes etychon. « Chrēstos ei sy, Kyrie. » Dikaiou ergon estin, epi pasi symthainousin euarestoumenon apo tēs Pronoias hilarōs dechomenon legein, kai epi tois pichroterois heinai nomizomenois tǭ Theǭ to, Chrēstos ei sy" xoY to, Euïogēsō ton B Kyrion en panti kairǭ, tēs autēs echomenon proaireseōs. Esti men archaion: touto tois theophorois to spouoasma, stichēdon hōs ta polla, pros tēn tōn meletōmenōn saphēneian, tas prophēteias echtithestha!. Houtō toigaroun opsei men ton Dauïd chitharizonta, ton Paroimiastēn de tas paratholas, x2Y ton stēn tas prophēteias echthemenon. Houtō syngrapheisan tēn epi tǭ "l6. bithlon houtō meristhenta tois stichois ta tōn asmatōn "Aopavac plēn alla kai tēn apostolichēn biolon houtō tini syngrapheisan heurōn, ou matēn en tais dyodecha bithlois tōn prophētōn kai autos ēcholouthēsa all᾽ epeidē polla men tōn asaphōn fj tōn stichōn saphēnizei diairesis, didaschei de kai tōn stigmōn tōn haporōn pou dei tattein tas pleionas, hōsts kai ton idiōtēn kai ton agan epistēpovx trygēsai ti pantōs hē michron T] mega tou po- NOI E. nēmatos chrēsimon. Dedōchotos de kai par᾽ Pneumatos, hoper estin agan ananchaion tōnti, prosethēcha syntomon osēn tēn tōn tychon asaphōn T, kai holōs amphitholōn exēgēsin, paaratheis autēn tois stichois, hōste hama tę̄ anagnōsei meleepilathesthai tēs gnōseōs " hoti de ta pleista pros anagōgēn eirētai, thaumazein ou chrē gar to syngramma. Melei hoe tois prophētais, tǭ n, hoion kai lalounti de mallon en autois, mēden lege tois allois eucheres hyparchei, tois mē tetychēchodsin hagiou Pneumatos, dialegestha: " tas peri Theou de [is΄. dē] prorrhēseis, kai hōn oichonomei syngegrammenōn thaumatōn tēn exēgēsin kai mystēria, ta chronois pollois autōn hysteron tōn auta phthengomenōn esomena " haper ou chrē tapeinōs noein. "Y6ptg gar touto dēpou tou gnōrisantos pneumatos " all᾽ oude dyna-
[Psalm 118] “Blessed are those who search out his testimonies.” The second, as climbing to a better and higher step, become blessed in another way, because they not only practise the moral way of life but already search out the depths of his testimonies.
“How will a younger man make his way straight?” The younger is the people from the nations, which before faith walked crookedly: how will it make its way straight, if not by [keeping your words]? For the … of the divine law is cleansing and … of all things. Symmachus rendered “How will a younger man make his way straight?” in this way: “By what will a young man make his way bright?” He taught that youth is full of much uncleanness and filth, and therefore needs cleansing. Having sought this, then, he says he has found the way: “by keeping your words.”
“For I have sought out your testimonies.” Therefore judge me no longer worthy to be reproached and set at nothing; for I have sought out your testimonies, of which I said, “Blessed are those who search out his testimonies.”
“My soul slumbered.” As slumber is the beginning of sleep, so the soul too, when it is at the beginning of sins, is said to slumber, being dragged down as it were into …, [and roused] by the remembrance of better things.
“Take away my reproach.” Every righteous man suspects the reproach from sinners, with which they are accustomed to reproach the righteous when they fall short of virtue even a little. But God, using kind and loving judgments, does not overlook their reproach, but takes it away by setting right whatever little failing they happened to have.
“You are good, Lord.” It is the work of the righteous man to be well pleased in all that happens, receiving it cheerfully from providence, and to say to God even in things thought rather bitter, “You are good”; and “I will bless the Lord at all times” belongs to the same disposition.
[Preface to the Twelve Prophets] It is an old practice of the God-bearing writers to set out the prophecies for the most part in lines, for the clearness of what is studied. So you will see David singing to the lyre in this way, the author of Proverbs setting out his parables, and the … his prophecies; the book of Job composed so, and the Song of Songs divided into lines. And having found the apostolic book too written so by someone, I myself also followed this, not in vain, in the twelve books of the prophets; but because the division into lines makes clear many obscure things, and teaches where one must place the stops in doubtful places, so that both the unlearned and the very learned may gather something useful from the work, whether small or great. And since … from the Spirit, which is very necessary …, I added a short explanation, such as it is, of things perhaps obscure or altogether ambiguous, setting it beside the lines, so that in reading one may not forget the knowledge. That most things are said in a figurative sense should not cause wonder; for … the writing. For the prophets, or rather the Spirit who speaks in them, care to say nothing that is easy for others, for those who have not received the Holy Spirit, to discuss; but the predictions about God, and the explanation of the wonders and mysteries he orders, written down to come to pass many times after those who uttered them; which one must not understand in a lowly way. For that would surely be an insult to the Spirit who made them known; nor …