Fragments on the Psalms 104
Authorship disputed: Catena fragments printed by Migne under Hesychius of Jerusalem (Corderius catena); individual ascriptions in the catenae are uncertain.
Greek text: PG 93.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 104
104PG 93:1331
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.
Textual problem in this passage: see the notes.
Ps 105:1 (104:1 LXX) (quotation, high confidence) · Ps 105:3 (104:3 LXX) (quotation, high confidence) · Ps 105:4 (104:4 LXX) (allusion, high confidence) · Ps 105:7 (104:7 LXX) (quotation, high confidence) · Ps 105:8 (104:8 LXX) (quotation, high confidence) · Ps 105:9 (104:9 LXX) (quotation, high confidence) · Ps 105:13 (104:13 LXX) (quotation, high confidence) · Ps 105:14 (104:14 LXX) (quotation, high confidence) · Ps 105:15 (104:15 LXX) (quotation, high confidence) · Ps 105:16 (104:16 LXX) (quotation, high confidence) · Ps 105:17 (104:17 LXX) (quotation, high confidence) · Ps 105:18 (104:18 LXX) (allusion, high confidence) · Ps 105:19 (104:19 LXX) (quotation, high confidence) · Ps 105:28 (104:28 LXX) (quotation, high confidence) · Ps 105:29 (104:29 LXX) (quotation, high confidence) · Ps 105:30 (104:30 LXX) (quotation, high confidence) · Ps 105:32 (104:32 LXX) (allusion, medium confidence) · Ps 105:36 (104:36 LXX) (quotation, high confidence) · Ps 105:37 (104:37 LXX) (quotation, high confidence) · Ps 105:38 (104:38 LXX) (quotation, high confidence) · Ps 105:40 (104:40 LXX) (quotation, high confidence) · Ps 105:41 (104:41 LXX) (quotation, high confidence) · Ps 105:42 (104:42 LXX) (quotation, high confidence) · Ps 105:45 (104:45 LXX) (quotation, high confidence) · Ps 106:9 (105:9 LXX) (quotation, high confidence) · Ps 106:10 (105:10 LXX) (quotation, high confidence) · Ps 106:11 (105:11 LXX) (allusion, high confidence) · Ps 106:13 (105:13 LXX) (allusion, medium confidence) · Ps 106:14 (105:14 LXX) (quotation, high confidence) · Ps 106:17 (105:17 LXX) (quotation, high confidence) · Ps 106:24 (105:24 LXX) (quotation, high confidence) · Ps 106:32 (105:32 LXX) (quotation, high confidence) · Ps 106:33 (105:33 LXX) (allusion, high confidence) · Ps 106:35 (105:35 LXX) (quotation, high confidence) · Ps 106:39 (105:39 LXX) (quotation, high confidence) · Ps 106:41 (105:41 LXX) (quotation, high confidence) · Ps 106:46 (105:46 LXX) (quotation, high confidence) · Ps 106:47 (105:47 LXX) (quotation, high confidence) · Ps 106:48 (105:48 LXX) (quotation, high confidence) · Ps 107:5 (106:5 LXX) (quotation, high confidence) · Ps 107:8 (106:8 LXX) (quotation, high confidence) · Ps 107:9 (106:9 LXX) (quotation, high confidence) · Ps 107:17 (106:17 LXX) (quotation, high confidence) · Ps 107:18 (106:18 LXX) (quotation, high confidence) · Ps 107:19 (106:19 LXX) (quotation, high confidence) · Ps 107:20 (106:20 LXX) (quotation, high confidence) · Ps 107:23 (106:23 LXX) (quotation, high confidence) · Ps 107:24 (106:24 LXX) (allusion, high confidence) · Ps 107:25 (106:25 LXX) (allusion, medium confidence) · Ps 107:26 (106:26 LXX) (quotation, high confidence) · Ps 107:27 (106:27 LXX) (quotation, high confidence) · Ps 107:28 (106:28 LXX) (quotation, high confidence) · Ps 107:30 (106:30 LXX) (quotation, high confidence) · Ps 107:32 (106:32 LXX) (allusion, high confidence) · Ps 107:33 (106:33 LXX) (quotation, high confidence) · Ps 107:34 (106:34 LXX) (quotation, high confidence) · Ps 107:35 (106:35 LXX) (quotation, high confidence) · Ps 107:36 (106:36 LXX) (quotation, high confidence) · Ps 107:37 (106:37 LXX) (quotation, high confidence) · Ps 107:38 (106:38 LXX) (quotation, high confidence) · Ps 107:40 (106:40 LXX) (quotation, high confidence) · Ps 107:41 (106:41 LXX) (quotation, high confidence) · Ps 107:43 (106:43 LXX) (quotation, high confidence) · Ps 108:1 (107:1 LXX) (quotation, high confidence) · Ps 108:1 (107:2 LXX) (quotation, high confidence) · Ps 108:2 (107:3 LXX) (quotation, high confidence) · Ps 108:4 (107:5 LXX) (quotation, high confidence) · Ps 108:5 (107:6 LXX) (quotation, high confidence) · Ps 108:6 (107:7 LXX) (quotation, high confidence) · Ps 108:7 (107:8 LXX) (quotation, high confidence) · Ps 108:9 (107:10 LXX) (quotation, high confidence) · Ps 108:10 (107:11 LXX) (allusion, high confidence) · Ps 108:11 (107:12 LXX) (allusion, high confidence) · Ps 108:12 (107:13 LXX) (quotation, high confidence) · Ps 109:1 (108:1 LXX) (quotation, high confidence) · Ps 109:2 (108:2 LXX) (quotation, high confidence) · Ps 109:3 (108:3 LXX) (allusion, high confidence) · Ps 109:4 (108:4 LXX) (quotation, high confidence) · Ps 109:6 (108:6 LXX) (quotation, high confidence) · Ps 109:8 (108:8 LXX) (quotation, high confidence) · Ps 109:10 (108:10 LXX) (quotation, high confidence) · Ps 109:12 (108:12 LXX) (quotation, high confidence) · Ps 109:15 (108:15 LXX) (quotation, high confidence) · Ps 109:16 (108:16 LXX) (quotation, high confidence) · Ps 109:17 (108:17 LXX) (quotation, high confidence) · Ps 109:18 (108:18 LXX) (quotation, high confidence) · Ps 109:21 (108:21 LXX) (quotation, high confidence) · Ps 109:22 (108:22 LXX) (quotation, high confidence) · Ps 109:23 (108:23 LXX) (allusion, medium confidence) · Ps 109:24 (108:24 LXX) (quotation, high confidence) · Ps 109:25 (108:25 LXX) (quotation, high confidence) · Ps 109:26 (108:26 LXX) (quotation, high confidence) · Ps 109:27 (108:27 LXX) (quotation, high confidence) · Ps 109:28 (108:28 LXX) (quotation, high confidence) · Ps 109:29 (108:29 LXX) (quotation, high confidence) · Ps 109:30 (108:30 LXX) (quotation, high confidence) · Ps 109:31 (108:31 LXX) (quotation, high confidence) · Ps 110:1 (109:1 LXX) (quotation, high confidence) · Ps 110:2 (109:2 LXX) (quotation, high confidence) · Ps 110:3 (109:3 LXX) (quotation, high confidence) · Ps 110:5 (109:5 LXX) (quotation, high confidence) · Ps 110:6 (109:6 LXX) (quotation, high confidence) · Ps 111:1 (110:1 LXX) (quotation, high confidence) · Ps 111:3 (110:3 LXX) (quotation, high confidence) · Ps 111:6 (110:6 LXX) (quotation, high confidence) · Ps 111:9 (110:9 LXX) (quotation, high confidence) · Ps 112:1 (111:1 LXX) (quotation, high confidence) · Ps 112:2 (111:2 LXX) (quotation, high confidence) · Ps 112:4 (111:4 LXX) (quotation, high confidence) · Ps 112:5 (111:5 LXX) (quotation, high confidence) · Ps 112:6 (111:6 LXX) (quotation, high confidence) · Ps 112:7 (111:7 LXX) (quotation, high confidence) · Ps 112:9 (111:9 LXX) (quotation, high confidence) · Ps 112:10 (111:10 LXX) (quotation, high confidence) · Exod 33:20 (quotation, high confidence) · 2 Pet 3:8 (quotation, high confidence) · Dan 7:10 (quotation, high confidence) · Gen 31:24 (allusion, medium confidence) · Gen 20:7 (allusion, medium confidence) · Gen 37:28 (allusion, medium confidence) · Exod 7:20 (allusion, medium confidence) · Exod 8:3 (allusion, medium confidence) · Exod 9:23 (allusion, medium confidence) · Exod 12:29 (allusion, medium confidence) · Exod 12:35 (allusion, medium confidence) · Exod 11:2 (allusion, medium confidence) · Exod 17:6 (allusion, medium confidence) · Num 16:31 (allusion, medium confidence) · Num 14:3 (allusion, medium confidence) · Num 20:10 (quotation, high confidence) · Exod 14:15 (quotation, high confidence) · 1 Cor 3:17 (quotation, high confidence) · Job 41:7 (40:31 LXX) (quotation, high confidence) · Job 1:12 (allusion, medium confidence) · Amos 3:6 (quotation, high confidence) · Luke 22:40 (quotation, high confidence) · Matt 26:72 (quotation, high confidence) · 1 Tim 5:17 (quotation, high confidence) · Isa 41:18 (quotation, high confidence) · Song 7:4 (quotation, high confidence) · Ps 1:3 (quotation, high confidence) · Matt 13:44 (quotation, high confidence) · Matt 20:1 (allusion, medium confidence) · Matt 13:8 (allusion, medium confidence) · John 14:6 (allusion, medium confidence) · Prov 9:12 (echo, medium confidence) · Eph 2:6 (quotation, high confidence) · Luke 24:1 (quotation, high confidence) · Ps 85:10 (84:11 LXX) (quotation, high confidence) · Ps 85:11 (84:12 LXX) (quotation, high confidence) · Isa 57:15 (quotation, high confidence) · Ps 83:18 (82:19 LXX) (quotation, high confidence) · Eph 4:8 (quotation, high confidence) · Luke 11:20 (allusion, medium confidence) · Ps 65:13 (64:14 LXX) (quotation, high confidence) · 1 Sam 9:2 (quotation, high confidence) · 1 Cor 12:7 (quotation, high confidence) · John 1:27 (quotation, high confidence) · Eph 6:15 (quotation, high confidence) · Matt 26:15 (quotation, high confidence) · Matt 26:49 (quotation, high confidence) · Matt 26:63 (quotation, high confidence) · Ps 11:7 (10:7 LXX) (quotation, high confidence) · John 12:6 (allusion, medium confidence) · Matt 23:37 (quotation, high confidence) · Matt 23:38 (quotation, high confidence) · Ps 27:13 (26:13 LXX) (quotation, high confidence) · 2 Cor 8:9 (quotation, high confidence) · Matt 8:20 (quotation, high confidence) · Matt 26:38 (quotation, high confidence) · Matt 26:24 (quotation, high confidence) · Matt 19:28 (quotation, high confidence) · Matt 21:9 (quotation, high confidence) · Rom 6:6 (quotation, high confidence) · John 4:6 (allusion, medium confidence) · Matt 27:39 (quotation, high confidence) · Matt 27:40 (quotation, high confidence) · Deut 21:23 (quotation, high confidence) · Gal 3:13 (allusion, medium confidence) · Acts 7:56 (quotation, high confidence) · Phil 2:6 (quotation, high confidence) · 1 Cor 15:28 (allusion, medium confidence) · John 14:10 (allusion, medium confidence) · Matt 16:27 (allusion, medium confidence) · Ps 2:9 (quotation, high confidence) · Isa 9:6 (9:5 LXX) (quotation, high confidence) · Ps 2:2 (allusion, medium confidence) · Acts 4:27 (allusion, medium confidence) · John 16:11 (quotation, high confidence) · John 17:4 (quotation, high confidence) · Matt 7:7 (allusion, medium confidence) · Luke 1:68 (quotation, high confidence) · 1 John 2:20 (quotation, high confidence) · John 5:22 (quotation, high confidence) · John 3:20 (allusion, medium confidence) · Prov 19:17 (quotation, high confidence) · Job 1:21 (quotation, high confidence) · 2 Cor 9:6 (quotation, high confidence) · Matt 8:12 (quotation, high confidence)
Notes and citation
Summary: Comments on Psalms 104–111 (Septuagint numbering): the wonders of the exodus and Israel’s ingratitude, the Church gathered from the nations and its baptismal waters, Judas’s betrayal and Christ’s passion in Psalm 108, the Son’s equal rank with the Father in Psalm 109, and the merciful righteous man of Psalm 111.
- Catena fragments, from the uncorrected OCR of Migne PG 93; obvious OCR slips are read by sense and illegible stretches are marked “…”. This section runs through Psalms 104–111 LXX (English 105–112); the headings were lost in the OCR and are supplied in square brackets from the lemmas, in Septuagint numbering. Lemmas lost in the scan are supplied in square brackets. Verse numbers agree with the English except in Ps 107 LXX (one ahead).
- The comments on the Jews and on Judas are translated exactly as written.
- Psalm 104: “No one will see this”: Exod 33:20. Peter: 2 Pet 3:8. Daniel: Dan 7:10. Aquila’s and another translator’s Greek versions are cited. Laban: Gen 31:24. Abraham a prophet: Gen 20:7. Joseph sold: Gen 37:28. The plagues: Exod 7–12. The silver and gold: Exod 11:2; 12:35–36. Water from the rock: Exod 17:6.
- Psalm 105: Dathan swallowed up: Num 16:31–33. The spies: Num 13–14. “Hear me, you rebels”: Num 20:10. The end of the fourth book of the Psalms: the Hebrew division of the Psalter into five books.
- Psalm 106: “Work not for the food that perishes”: John 6:27. Near by his blood: Eph 2:13. “Why do you cry to me?”: Exod 14:15. “If anyone destroys the temple of God”: 1 Cor 3:17. Job: Job 40:31 LXX (41:7); Job 1:12. Amos: Amos 3:6. “Pray that you may not enter into temptation”: Luke 22:40. Peter’s denial: Matt 26:72. Paul: 1 Tim 5:17. Isaiah: Isa 41:18. The Song: Song 7:5 LXX (7:4). The opening of the Psalms: Ps 1:3. The treasure in the field: Matt 13:44; the labourers: Matt 20:1–16; thirtyfold and sixtyfold: Matt 13:8. The way, the life and the truth: John 14:6.
- Psalm 107: The Lord raised and seated us with him: Eph 2:6. Luke: Luke 24:1. “Mercy and truth have met”: Ps 84:11–12 LXX (85:10–11). Isaiah: Isa 57:15. “You alone are Most High”: Ps 82:19 LXX (83:18). Paul: Eph 4:8. The finger of God: Luke 11:20. “The valleys will abound with grain”: Ps 64:14 LXX (65:13). Shechem as “shoulder” is an onomastic etymology; Saul: 1 Sam 9:2. “To each is given”: 1 Cor 12:7. John the Baptist: John 1:27. Paul: Eph 6:15.
- Psalm 108: Judas: Matt 26:15, 49. The high priest: Matt 26:63. “The Lord is righteous”: Ps 10:7 LXX (11:7). The money-box: John 12:6. “How often I wished”: Matt 23:37–38. “The land of the living”: Ps 26:13 LXX (27:13). “Being rich, he became poor”: 2 Cor 8:9. “The foxes have holes”: Matt 8:20. “My soul is very sorrowful”: Matt 26:38. “It would have been good”: Matt 26:24. Twelve thrones: Matt 19:28. “Blessed is he who comes”: Matt 21:9. “Our old man was crucified”: Rom 6:6. Weary from the journey: John 4:6. Matthew: Matt 27:39–40, 42. “Cursed is everyone who hangs on a tree”: Deut 21:23 (Gal 3:13). Stephen: Acts 7:56.
- Psalm 109: Paul: Phil 2:6; “God all in all”: 1 Cor 15:28. The Father in the Son: John 14:10. In the glory of the Father: Matt 16:27. “A rod of iron”: Ps 2:9. Isaiah: Isa 9:5 LXX (9:6). Herod, Pilate, Annas and Caiaphas: Acts 4:26–27 (Ps 2:2). “The ruler of this world has been judged”: John 16:11.
- Psalms 110–111 are alphabetical (acrostic) psalms in Hebrew. “I glorified you on earth”: John 17:4. Asking and knocking: Matt 7:7. Zechariah: Luke 1:68. “You have an anointing”: 1 John 2:20. “The Father judges no one”: John 5:22. Those who do evil hate the light: John 3:20. Solomon: Prov 19:17. Job: Job 1:21. “He who sows bountifully”: 2 Cor 9:6. The gnashing of teeth: Matt 8:12.
Topics: Christology, Trinity, Baptism
Cite (SBL): Hesychius of Jerusalem, Frag. Ps. 104 (PG 93:1331; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-fragmenta-psalmos/104). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-fragmenta-psalmos/104
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 93 (archive.org OCR); no public-domain English exists, so every sentence was re-read against the Greek.