Exegesis on the Psalms

EXCERPTS FROM ORIGEN ON THE PSALMS

Blessed is the man who has not walked in the counsel of the ungodly, and has not stood in the way of sinners, and has not sat on the seat of the pestilent. But his will is in the law of the Lord, and in his law he will meditate day and night. Blessed, therefore, is he who desires things that are truly real. But how is the pronouncement of blessedness found in the removal of evils? For the abstention from evils is common even to inanimate objects and the irrational; for this reason, therefore, he brings forward: But his will is in the law of the Lord. For this is not only characteristic of the rational, but also the beginning of the reception of good things is the flight from evil things. For it says: Turn away from evil, and do good. For just as on a ladder the first ascent is the withdrawal from the earth, so in the progress toward God, it is the separation from evil. But also, in general, every inactivity is easier than random action; such as the command: Thou shalt not commit adultery, thou shalt not commit fornication, and the rest; these require inactivity and immobility on the part of each person. But the commands: Thou shalt love thy neighbor, and: Sell thy possessions and give to the poor, and: If anyone forces you to go one mile, go with him two, are already the exercises of a youthful soul and those who are athletes.

^A EXCERPTS FROM ORIGEN ON THE PSALMS. Because of the psalms inscribed "to the end," we have selected their definitions, the ones from Aristotle being as follows: "An end is that for the sake of which other things are done, while it is not done for the sake of anything else"; or thus: "that for the sake of which other things exist, while it is not for their sake"; or thus: "that through which one does other things, itself not being for the sake of anything else." From Herophilus, concerning the use of terms by the Stoics, it is as follows: "They say that an 'end' is a predicate for the sake of which we do the remaining things, while it is not for the sake of anything else; and that which is conjoined to this, just as happiness is to being happy—that is, a 'scope'—is what is the ultimate of things to be chosen." And if the definitions regarding God, and all that is signified by the designation "God," shall provide us with something useful, once we have selected from them those which are distinguished in Scripture, you yourself will direct your attention to them. The same Herophilus says, therefore: "They define God in the most general sense as a living, immortal, rational being, in which respect every rational soul is God. In another way, as a living, immortal, rational being, existing in itself—so that the souls contained within us are not gods—but will be so having departed from their bodies. By another manner, God is said to be a living, immortal, rational, excellent being;

^A He dictates that God is the primary administrator of the world. But above all, they say that God is: A living, incorruptible, and unbegotten being, and the primary being, who holds the place of the entire universe.

The Hebrews divide the book of Psalms into five books, of which the first begins: "Blessed is the man who has not walked in the counsel of the ungodly," up to the end of the fortieth Psalm; the second: "As the deer longs for," up to the eightieth; the third: "How good is God to Israel the upright in heart," up to the eighty-eighth; the fourth: "Lord, a refuge you have been for us in generation and generation," up to the one hundred and fifth; the fifth: "Give thanks to the Lord," up to the end.

I, for my part, used to fancy that in the book of Psalms one was inscribed thus: "The Prayer of Moses, the man of God." ^B But later, being moved by some of the oracles of God with Iullus the patriarch and with one of those esteemed as a sage among the Jews, I have heard that throughout the whole book of Psalms, from the first and second, those that are without inscription among the Hebrews, or have an inscription but not the name of the writer, belong to him whose name is borne in the Psalm that has an inscription before them. And speaking about these, earlier he used to say that there are thirteen [Psalms] of Moses; but as—from what I have heard and even I myself... brought them back to him—that there are eleven; then, inquiring of the one who seemed to be a sage among them, I learned that there were eleven, the beginning of the eighty-ninth of which is: "Lord, a refuge you have been for us in generation and generation"; and of the next, following the ninetieth among us, the beginning was: "He who dwells in the help of the Most High"; which he also said was by Moses. ^C But even the one that indeed has an inscription, but not with the name of the one who wrote it—I mean the ninety-first, which is inscribed thus: "A Psalm of an ode for the day of the Sabbath"—he said was by Moses, the beginning of which is: "It is good to give thanks to the Lord, and to sing to your name, Most High"; and the ninety-second, which is without inscription, and the beginning of which is: "The Lord has reigned, he has clothed himself with decorum," he also said was by Moses; ^D likewise also the ninety-third, the beginning of which is: "The Lord is a God of vengeance"; and the ninety-fourth, the beginning of which is: [the text breaks off].

Lord"; and the ninety-fifth, the beginning of which is: "Sing to the Lord a new song, sing to the Lord, all the earth"; and the ninety-sixth, the beginning of which is: "The Lord reigns, let the earth exult"; and the ninety-seventh, which was inscribed only "A Psalm"—for that which is added, "for David," as it exists in some copies, is neither in the Hebrew nor in the rest of the editions—its beginning was: "Sing to the Lord a new song, for he has done marvelous things." And the ninety-eighth also was said in the same way, the beginning of which is: "The Lord reigns, let the peoples be enraged"; and the ninety-ninth, which was inscribed "A Psalm of confession," the beginning of which is: "Shout to the Lord, all the earth." And after these eleven, it was inscribed in the Hebrew and among all, "A Psalm for David," and it was no longer Moses'.

These things having been said ^B concerning the psalms which are attributed to Moses by the Hebrews, the Jew, suspecting an objection, set forth the apparent solution to it. For he saw that one might object concerning the fact that one of the 11 psalms, the 98th, is not Moses', from the passage: "Exalt the Lord our God, and worship at the footstool of his feet. Holy Moses and Aaron among his priests, and Samuel among those who call upon his name. They called upon the Lord, and he heard them; in a pillar of cloud he spoke to them." The objector might have said: How did Moses put the name of Samuel, who lived many generations later, in his own psalm? He therefore said to this, that there is nothing ^C wonderful in the name of Samuel, a holy man, being prophesied by Moses, he who was numbered by Jeremiah with Moses in the passage: "Even if Moses and Samuel should stand," just as in the Books of Kingdoms Josiah was prophesied: "Altar, altar, thus says the Lord: behold, a son is born to David—Josiah is his name."

Often having inquired ^D into the cause of the inscription "Selah" among the psalms, I afterward observed it in Hebrew, and having compared the Greek with it, I found that where the Hebrew has "sela" (ms. sel), the Greek, or something equivalent, [as the Septuagint and Theodotion and Symmachus have translated], "diapsalma." It does not harm to affirm by example [index: entries preserved]

what we say. In Psalm LXXIV, the beginning of which is: "I will confess to thee, O God, we will confess and we will call upon thy name," and after that: "I have confirmed the ^B pillars of it," among the Septuagint and Theodotion and Symmachus is "diapsalma"; but instead of this, in Aquila: "I have established its pillars always." In the Fifth Edition: "I am he who prepared its pillars always," and in the Sixth: "I have confirmed its pillars forever." Furthermore, in the Hebrew it has after "Amuda," which is "its pillars," "sela" (ms. sel). And again in the seventy-fifth, the beginning of which is: "God is known in Judea," we find among the LXX and Theodotion, after "arms, and sword, and war," "diapsalma"; among Symmachus after "shield and sword and war," similarly "diapsalma." ^C Instead of this, among Aquila after "shield and war and sword," "always"; in the Fifth, after "weapon and sword and war," "to the end." Again, in the Hebrew there was after "Umalama," which is "and war," "sel.” And again in the same psalm, after "to save all the meek of the earth," Symmachus likewise has "diapsalma." Among Aquila, after "all the meek of the earth," "always"; and likewise in the fifth, after "all the meek of the earth," "always"; and in the sixth, after "to save the meek of the earth," "to the end." And in the Hebrew after "anie ares" (ms. ars), which is "the meek of the earth," "sela" (ms. sel). And thus, since we have found such an observation to be unvarying, we have noted these things. Whether the translators wrote "diapsalma" because of some change in the musical melody or rhythm, ^D or because they were moved in another way, you yourself shall consider.

FROM ORIGEN'S COMMENTARIES ON THE PSALMS

Psalms inscribed "for the winepresses," which are three, namely the eighth, the eighty-third, and the eighty-fourth, seem to me to signify the congregation of the Church and the multitude of the assembly; for since from many one prayer and one modulation of canticles is offered to God in the Churches, it happens as in the winepresses where the mixture of wine is made from many vines. Formerly, in one place in Jerusalem, there was one winepress, where prayers were gathered: of which Isaiah makes mention with these words: "And he built a tower and dug a winepress in it." The tower signifies the temple; the winepress, however, signifies the altar. But since that which was built has been destroyed, and in truth, instead of one, he has established many winepresses, namely the Churches founded throughout the whole world. Therefore it is said in...

the eighth Psalm thus: "O Lord, our Lord, how admirable is thy name in the whole earth!" ^A Clearly he set forth the casting away of the former people; and the eighty-third, being itself a "for the winepresses," exhorts all the nations to refer the hymn to the God of the prophets. He says, therefore: "Rejoice to God our helper; shout to the God of Jacob." Then, descending thereafter, he signifies the casting away of the former people, saying: "And my people heard not my voice, and Israel heeded me not. And I sent them away after the devices of their hearts."

And the eighty-third, having the same subscription, because there is not one tabernacle nor one altar in Jerusalem, but it sets forth many tabernacles and many altars. Wherefore, as if there were many winepresses, ^B of these very tabernacles and altars, it is inscribed "for the winepresses." He says, therefore: "How beloved are thy tabernacles, O Lord of hosts! My soul longeth and fainteth for the courts of the Lord." And he adds: "Thy altars, O Lord of hosts!" And again he adds in the plural: "Our protector, O God, behold, and look upon the face of thy Christ; for better is one day in thy courts than thousands." Where you shall observe that he also mentions Christ by name. I deem that the two psalms inscribed "for the eighth" signify the saving day of the Lord’s resurrection.

The account of the man who has committed sin ^C unto death is that David implores that he may not experience the fury and wrath of God, but asks that his soul may obtain mercy and healing. That this was to be in the future, he prophesies with these words: 53 "Turn, O Lord, deliver my soul, save me for thy mercy's sake; for there is no one in death who is mindful of thee, and in hell who shall confess to thee?" as if supplicating the Lord himself to deliver his soul from death.

In the following, indeed, he declares that the prayer has been fulfilled with these words: 55 "The Lord hath heard the voice of my weeping: the Lord hath heard my supplication, the Lord hath received my prayer." For his return from death to life, which happened ^D after the resurrection of Christ, he indicated by these things. Similarly, the eleventh psalm is inscribed "for the eighth," and contains a like supplication of David, saying: 55 "Save me, O Lord, for the holy one hath failed." Then he continues, not obscurely but clearly and plainly, saying: 56 "Now will I arise, saith the Lord; I will set him in salvation." On account of which the resurrection of the Lord on the day after the Sabbath, which is the eighth, having been born as a type of new life, I think that the psalm was deemed worthy of an inscription of this kind. There are indeed all those inscribed "for those who shall be changed," in the number of four. Of these, the fifty-ninth seems to point to the [change] of the nations.

^A Since they have passed over from the superstition of error to the piety of the God of all, it signifies this. He says, therefore: "God has spoken in His holy [place]: I will exult and I will divide Sichem, and I will measure out the valley of the tents. Gilead is mine, and Manasses is mine; and Ephraim is the strength of my head; Juda is my king, Moab is the caldron of my hope. Over Idumea I will extend my sandal; to me the foreigners have been made subject." Indeed, along with the Israelite tribes, he has included both Moab and Idumea and the foreigners. ^B The sixty-eighth is similarly inscribed, and contains a change and alteration of Him who descended for our sake into the depths of the intelligible sea, and [contains] the things concerning His passion, which he also signifies through: "They gave me gall for my food, and in my thirst they gave me vinegar to drink," and the turning of those who rose up against [Him] for the worse; and he himself sets them forth, saying: "Let their eyes be darkened so that they may not see, and their back be bowed down always," etc. And the forty-fourth, which is of the sons of Core, and is inscribed "for those who shall be changed, and for the beloved," ^C similarly contains the change which occurs regarding the beloved of God, and the theology concerning Him, and signifies the conversion to Him of the Church from the nations through: "Hear, O daughter, and see, and incline your ear," and the rest. And the seventy-ninth is indeed of Asaph, and similarly inscribed [with] that of the former people again, [but] contains a turning for the worse, saying: "You have transplanted a vine out of Egypt," and the rest. And it seems, since it is more quickly changed from the flowers of the earth and the beautiful and fragrant [flower], and the corruption is changed, for this reason it has the Hebrew [title] "On the lilies" or "On the flowers." ^D Therefore instead of "for those who shall be changed," Aquila interpreted "on the lilies," and Symmachus "on the flowers." Those inscribed "for the hidden things" contain a certain hidden [thing], a hidden war, and the victory of our Savior over the invisible and intelligible enemies. The ninth then says: "When the enemy is turned back," and what he adds to these signifies the calling of the nations: "Sing to the Lord who dwells in Sion, announce among the nations His pursuits." And that these things were accomplished latently at the time of the passion, the psalm itself shows. For it is inscribed "for the hidden things of the son"; but Symmachus translates: "for the death of the son," while Aquila [translates]: "for [his] youth," to which also point those things which reflect his resurrection after death, as he indicates with his words: "You who lift me up from the gates of death." Likewise the forty-fifth is similarly "for the hidden things" and shows a spiritual war, saying: "The nations were troubled, and the kingdoms were inclined," etc. Then he destroyed the princes of the nations who were once the tramplers, and made the nations subject, immediately adding: "I will be exalted among the nations, I will be exalted on the earth."

^A These words, "for the inscription," contain matters of moderation and humility. Therefore, instead of "for the inscription," Aquila translated "for the humble and the perfect," and Symmachus "for the humble and the blameless." For if David, king and prince of all Israel, uttered such modest and humble words, or if Christ, the Son of God, taught humility in this way—as He does when He says, "Learn from me, for I am meek and humble of heart"—these words are surely worthy to be inscribed on a column and consigned to eternal memory.

What is indicated by "for the inscription" may also be understood in the fifty-fifth psalm, which is inscribed "for the inscription" or "for the humble and the perfect" or "for the humble and the blameless," in which it is said: ^B "Have mercy on me, O God, for man hath trodden me down all the day," and the rest. The fifty-sixth psalm also has the same inscription; it mentions those who also trample him, saying: "He hath given to reproach them that trample upon me." If you go through the others that are inscribed in a similar way, you will see that they share the same meaning. Those that are "in remembrance of David" seem to bring to mind the sin concerning Uriah. The thirty-seventh psalm, having this title, says: "There is no peace in my bones because of my sins," and the rest. Throughout the whole psalm, it shows what the state of sin is. Likewise, the sixty-fifth, inscribed "in remembrance," ^C invokes the help of God. Those inscribed "a prayer" are perhaps neither psalms, nor canticles, nor hymns, but are naked prayers fitting the disposition and state of those who pray, and they exist in one mode for all in their state. The psalms inscribed "Do not destroy," of David, there are three of them, of which the fifty-sixth has been spoken of regarding his fleeing from the face of Saul into the cave. And because David, while hiding, was in the cave and Saul had entered, not knowing him to be inside, and because those who wanted to kill David were among the followers of Saul, David said to Abishai, "Do not destroy him"—indeed, ^D Saul had therefore perhaps heard that phrase which showed the greatest gentleness, and which was very acceptable to God, so that this memory was inscribed in the titles of the Psalms. The fifty-eighth, which has the title "Do not destroy, when Saul sent and watched his house to kill him," see how it contains the command of God, for He did not permit those who were sent by Saul to kill David. It has the same meaning, and in a similar way, it is inscribed "for Asaph." The ninety-first, which is for the "Sabbath," exhorts one to attend studies diligently where there is meditation on the divine utterances, and then contains praises. It says, therefore: "To announce thy mercy in the morning, and thy truth by night." And again: "They shall flourish in the house of the Lord, in the courts of the house of our God." The ninety-ninth,

^A which is inscribed "unto confession," when it says: "He made us, and not we ourselves," ^C commends the virtue of confession, which we have not from ourselves, but whatever good is in us, he has made it. The thirty-third psalm, which is inscribed, "to David, when he changed his countenance before Abimelech," ^D who, as it appears, is called Achimelech in the first book of Kings, seems to call Abimelech (using the Hebrew elements *Caph* and *Beth*, which preserve a likeness to one another, differing little except for the stroke of the pen) by the name Achimelech. The story is: "And David came to Nob, to Achimelech the priest, and Achimelech was astonished at his arrival, and said to him: Why are you alone, and no one is with you? And David said: The king has commanded me a speech today, and said to me: Let no one know the speech about which I send you, and with which I have commanded you. And I have testified to the servants in the place called 'God's faith,' *Philmoni Almoni*. And now if there are five loaves under your hand, give into my hand what you find. And the priest answered and said: There are no common loaves under my hand, but only holy loaves; if the servants are pure from women, they shall eat. And David answered the priest and said: Indeed, both from women have we been restrained since yesterday and the day before. When I went out on the road, all the servants became pure. But this road is polluted; therefore today it shall be sanctified by the vessels." And Achimelech the priest gave him the loaves of proposition, because there was no bread there, unless bread of the presence, which had been removed from the face of the Lord, so that fresh loaves might be placed there on the day he received them. ^B And this history. For instead of what is written: "In the place which is called 'God's faith' *Philmoni Almoni*," Aquila translates: *Ad locum hunc vel illum, hujus vel alius, aut absolute ad locum hunc vel illum*; whereas Symmachus: *Ad quempiam locum*. We see the title of the psalm indicating the history of David by the words: "When he changed his countenance before Abimelech"; ^C or "the change of countenance." Wherefore Symmachus: "When he transformed his countenance before Abimelech." But Aquila: "When he changed his taste." Therefore also advancing in the holy psalm, he says pointing to the food: "Taste and see that the Lord is sweet." Perhaps, then, by these words he was urging to taste Christ, in whom the symbol of the law resided, when the eucharistic bread of the proposition of Christ comprises his body. This is the change of David, ^D according to the transformation he made before Achish the king of Gath, the foreigner. But the psalm does not appear to indicate this change in the present instance. Others, who have no title, are such that they are neither songs, nor hymns, nor psalms, nor modulations, nor praises, nor prayers, nor inscribed with any other name of the like, but useful ones.

^A There are some that seem to contain precepts and hortatory speeches and invitations to the cultivation of piety. Such is the tenth, in which it is said: "In the Lord I put my trust," etc., and the thirteenth, which likewise says: "The fool hath said in his heart." The others similarly contain certain precepts completely full of utility, yet they are not ascribed to psalms, hymns, or canticles, because they do not keep the same form as those previously mentioned; unless perhaps they are written in the psalter, or as canticles, or as some have sung from those aforesaid, but this does not happen, so that they have the same, or certainly psalms and prayers, but are not inscribed, because they were not called by those names. Or perhaps some for the former reason, others, however, for the second, enjoy no title. For the fifty-first, which has nothing in common with the aforementioned, relates matters pertaining to Doeg in his words: ^B "Why boastest thou thyself in mischief, O mighty man", and the rest, which for this reason cannot, because of its bitterness, stand in the place of psalms or canticles, just as the fifty-second, which also recounts sadness. The fifty-fourth, whose beginning is: "Give ear, O God, to my prayer," has the form of a prayer; and the twenty-sixth: "The Lord is my light and my salvation," differs nothing from a prayer; yet they are not distinguished by any title. But since, on account of the second [reason], as is likely, the fifty-first psalm has at its end what pertains to the prophecy: "The hymns of David the son of Jesse are ended," and some think that by these words the end of the hymns of David is indicated, you must observe, concerning this, the meaning of the Hebrew text. ^C Therefore, Aquila translated: "The hymns of David are ended"; Symmachus: "The prayers of David are finished"; and the fifth edition: "The prayers of David are fully known." By which it is shown that the psalm has prophecies of Christ, connected to what has been said. For the psalm "unto Solomon" is inscribed, and what it contains is referred both to Solomon, and to him who was to be generated from his seed, who was his son. Wherefore it is said: "O God, give thy judgment to the king, and thy justice to the king's son." Then consequently certain prophetic speeches follow concerning the son of the king, generating ^D indeed from the seed of Solomon, who [i.e. those words] 522 certainly cannot apply to any other than to Christ of God alone. For it is said: "He shall have dominion from sea to sea, and from the rivers unto the ends of the earth," and other things similar to these, which can be referred neither to Solomon, nor to any of his successors, but only to our Savior. Since therefore the second David [i.e. Solomon] refers the prayers to the culmination of the generation of Christ, and the things that are said about this, the number of which are in the purposed psalm, as is said in the line: "And all shall be blessed in him" 88:

It is blessedness to fall away from every counsel. "And let all those who hope in Thee rejoice; they shall exult forever, and Thou shalt dwell in them." The conspirators having been overthrown, the joy of Thy dwelling in them is for ever. For how should there not be exultation for him in whom God is present, dwelling and walking as in His own temple? Just as for him from whom God departs, when sin makes him captive, it is a matter worthy of lamentations. The end of good things is to receive an inheritance and to have God as a dwelling-place. "Thou hast crowned us as with a shield of good pleasure (εὐδοκία)." He says that grace is a crown for our labors; that which encompasses this end for us as a kind of shield. "O Lord, rebuke me not in Thy wrath, nor chasten me in Thy fury. Have mercy on me, O Lord, for I am weak; heal me, for my bones are troubled." Wrath (θυμός) is the impulse of the desire of a soul that has become wild, specifically for vengeance. He says, therefore: If even the fierce wrath rebukes, and fury more quickly chastens, I, because of my weakness, beg for Thy mercy, and to be rebuked and chastened by another kind of healing, one which does not carry with it such great pains.

"And now if there are five loaves under thy hand, give into my hand what is found." And the high priest answered and said: "There are no common loaves under my hand, but only holy loaves; if the young men have been kept from women, let them eat." And David answered the high priest and said to him: "But we have kept ourselves from women yesterday and the day before. When I went out on the way, all the young men were holy. And this way is common, because today it shall be sanctified by the vessels." And Ahimelech the priest gave him the loaves of the presence, because there was no bread there, but only the loaves of the presence which were removed from before the Lord to set out fresh bread on the day on which he took them.

These things are the history; but instead of "in the place called God’s faith, Philoni Almoni," Aquila says: "To this place, such-and-such of such-and-such; or this anonymous one." But Symmachus says: "To a certain place." It seems, therefore, that the inscription of the psalm signifies the alteration of David's outward appearance before the priest, by saying: "When he altered his appearance before Abimelech," or the alteration of his appearance;

^A For, he says, "Rebuke the beasts of the reed," and: "The devil," says Job, "lies down under all kinds of trees, by the papyrus, the reed-grass, and the cane; for this one is the king of all that are in the waters." Therefore, "Let the enemy pursue my soul and overtake it," so that I might become earthy, instead of heavenly. "Let the wickedness of sinners be brought to an end, and you will direct the righteous." If the wickedness of sinners is brought to an end, the righteous man directs his own way, no longer being warred upon by them. "If you do not turn, he will sharpen his sword." The sword is intellectual, a spiritual word separating soul from body, or from malice, or from ignorance. "He has prepared instruments of death; he has made his arrows for those who are burning." Those who receive the flaming arrows of the devil are the burning ones. "And his unrighteousness will descend upon his own head." The "head" here signifies the mind, if indeed the crown of grace, according to Solomon, which is wisdom, is bound to the head.

To the end, concerning the winepresses

And for the wine-presses, [it signifies] the peoples gathered together in all the earth, and the Churches of God, which the Word is accustomed to call wine-presses allegorically. Formerly, indeed, when the people called Israel were one, this was designated a vineyard. And the temple among them was the tower, and the altar before the temple was the wine-vat, according to the prophecy of Isaiah. But now the Word makes mention not of one wine-press, but of many wine-presses, because of the many altars established throughout the whole earth through Christ in His Churches. Wherefore also in Psalm 83, which is itself inscribed "For the wine-presses," many altars and very many tabernacles and many courts are proclaimed, through which are plainly indicated the altars founded throughout the whole earth in the Churches of God; whence it also contains the inscription "For the wine-presses." Or. And the eightieth [Psalm] is inscribed "Unto the end, for the wine-presses, to Asaph," the beginning of which is: "Rejoice unto our helper." And in Psalm 83 thou shalt find the inscription "For the wine-presses." Besides these things, let us take what is said concerning Noah planting a vineyard, and the blessing of Judah by Jacob: "Binding his foal unto the vine." For the [words], "He shall have dominion from sea to sea, and from the rivers unto the ends of the earth," and things similar to these, would not refer to Solomon himself, nor to Rehoboam who received his sovereignty, nor to any other of his successors, but only to our Savior. Since, therefore, according to David, the birth of Christ from his seed was to be accomplished through prayer, and the things prophesied concerning it—among which were those in the present Psalm, as is said at the end: "And all the nations shall be blessed in him, and the whole earth shall be filled with his glory"—it is reasonably appended to these, according to Aquila: "The prayers of David are ended"; according to Symmachus: "The prayers of David are fulfilled"; and according to the fifth edition: "The prayers of David are summed up." In this they were summed up, in that all nations were blessed through the manifestation, brought about from his seed, of the Savior of all the nations.

And He deemed him worthy of His own manifestations, and to one clothed in flesh He imparted divine discourse, at one time through angels, at another time having appeared and spoken to the saints Himself; and furthermore, He revealed him to be a partaker of the Holy Spirit and of heavenly power, so as to foretell future things, to heal all kinds of diseases, and even to raise the dead; just as the prophets and apostles are recorded to have done. If you would add to all that has been said the incarnate dispensation of the Only-Begotten Son of God, you will see how it has been said: "Thou hast crowned him with glory and honor," namely, that He has so crowned man. "I will give thanks to Thee, O Lord, with my whole heart; I will tell of all Thy wonders." Others say that this psalm is sung to Him, not about Him, with the prophet confessing on behalf of human nature, saying that it is characteristic of the perfect to dedicate one’s whole heart to God; for He says, "Thou shalt love the Lord thy God with all thy heart," etc. But what does the present text imply? For how was it possible that, when a grave transgression was spoken of against David, and not a trivial indignation of God had arisen against him, along with a threat through the prophet, he should, as if in a time of gladness, take up the psaltery and perform symbols of luxury and joy? What do the words contain that is appropriate to the psaltery? Do they not express lamentation and weeping, which it is likely were uttered with some mournful melody, and certainly not to the accompaniment of that instrument? You would say the same regarding the third [psalm], which is inscribed "A Psalm of David, when he fled from the face of Absalom his son." For you will consider whether, finding himself in such a calamity, in which he had fallen from his kingdom and was being pursued by his son, he had leisure for musical instruments. It would be reasonable, however, to say that, in sending up this supplication also to God, he brought it forth with a melody appropriate to the occasion; for which reason the others have rendered it "melody" and "ode" in the heading of these as well. The rest of those similarly inscribed you will examine in a manner similar to what has been said. Regarding those which are inscribed "in hymns," in place of "in hymns," Aquila has rendered it "in psalms," while Symmachus rendered it "by the psaltery."

^A The Lord has accepted my prayer; naturally, it is an epinikion [song of victory], and by means of a psaltery, whereas among the Seventy it is inscribed "to the end, and in hymns." But also the fifty-third [Psalm], spoken by David before his sin with Uriah, at the coming of the Ziphites and their saying to Saul, "Does David not hide himself among us?"—as if those who had slandered him to Saul had accomplished nothing—is inscribed among us "in hymns," but among the others it is inscribed "by the psaltery," and "in psalms," and "to the conqueror," and "epinikion." ^B You will observe the same manner in the others, as many as have been deemed worthy of a similar heading. Admittedly, the majority of the psalms after the fiftieth were composed long before the fiftieth. And the fiftieth itself was spoken before the time of the third [Psalm], which was spoken by David when he fled from the face of Absalom his son. And this was the time after the confession of the fiftieth. What kind of order, then, does it possess? One person might say that each of the numbers possesses a certain power, contemplated according to arithmetical principles;

so that the gates of Hades may not prevail against it—those gates which are the evils leading down to the depths of Hades. "The nations have sunken down in the pit which they made; in this net which they hid, their own foot is caught." Moreover, against virtue, which is called incorruptibility—as in the text, "Grace be with all them that love our Lord Jesus Christ in incorruptibility"—the evil which stands in opposition would reasonably be called corruption and destruction. It is said, therefore, "If any man destroys [fosters corruption], God shall destroy him." And also by the prophet, "Because of uncleanness they have been destroyed with destruction." ^A "The Lord is known by the judgments He executes." Sometimes a person is guided to acknowledge the Lord even by His judgments. "Let the sinners be turned into Hades, and all the nations that forget God." The sinners are turned into Hades that they may see the soul of Jesus descending and ascending. For those who expected it were looking at it from outside, first those who are sinners among us, and then the nations. Why did the nations forget the Lord? For forgetfulness is the second state of knowledge. From this, therefore, the following is also clear: "I planted you a fruitful vine, all true; how then have you turned into the bitterness of a strange vine?" Another might say that the book does not contain any such elaborate mystery, but is a simple compilation of odes and psalms and other things written down sporadically; either because Ezra recorded these together with the other Scriptures, ^B or because the ancient wise men among the Hebrews gathered together what occurred to them, according as each could commit to memory, having made their exposition with a simpler and purified mind.

FROM THE TOME ON THE FIRST PSALM

The divine words say that the divine Scriptures are locked and sealed with the key of David, and perhaps also with the seal concerning which it is written, "The impression of a seal, a sanctuary to the Lord"—that is, by the power of God who gave them, which is signified by the seal. Now, concerning their being locked and sealed, John instructs us in the Apocalypse, saying, "And to the angel of the Church in Philadelphia write: These things says the holy One, the true One, He who has the key of David; He who opens, and no one shall shut, and shuts, and no one shall open; I know your works: ^C behold, I have set before you an opened door, which no one can shut." And after a few words,

and he shall say, "I do not know letters." For these things must be thought to be said not only concerning the Apocalypse of John and [the prophecy of] Isaiah, but also concerning all divine Scripture, as it is acknowledged even by those capable of moderately understanding divine discourses—being filled with riddles, parables, dark sayings, and other varied types of obscurity, difficult for human nature to grasp. Desiring to teach this, the Savior also says, while the key is with the scribes and Pharisees who do not strive to find the way to open, "Woe unto you, lawyers! For you have taken away the key of knowledge; you yourselves did not enter, and those who were entering you hindered." These things have been said by us in the proemium, being compelled by your great love of learning, and abashed by your kindness and your moderation, holy Ambrose, to descend into a struggle of the greatest magnitude, and one confessedly beyond us and our capacity.

When you hear from the Holy Scripture that God is in the heavens, or that He dwells within the veil, do not conceive of any limitations, or local habitations, or movements, or ascents, or goings forth; for the Holy Spirit speaks to our nature in such terms as it is capable of hearing, since it is of a lowly character. And a witness to this word is the Mosaic writing, which contains expressions that are gross and unworthy of the Incomprehensible God; these were not set forth by Moses on his own authority, but God Himself, through His angels, proclaimed these things on Mount Sinai regarding the tabernacle. On this account, since it was an angel who spoke these things, Moses did not include his own name at all in the record of it, as the other prophets did in the books of their own prophecies. By "eyelids," you shall understand His critical providence and His scrutiny of things. "He who loveth unrighteousness hateth his own soul." If he who loveth unrighteousness hateth his own soul, then clearly he who hateth unrighteousness loveth his own soul. "Fire and brimstone and a blast of a tempest shall be the portion of their cup." He now calls the punishment a cup, in which a draught of wickedness and ignorance is mixed. Being about to begin the interpretation of the Psalms, we shall premise a most gracious tradition handed down to us by the Hebrew generally concerning all Divine Scripture; for he used to say that the whole Divinely-inspired Scripture, because of the obscurity within it, is like many houses enclosed in one house, and with each house there lies a key, though not the one appropriate to it; and thus the keys are scattered about the houses, not matching those to which they are adjacent. It is, he said, a task of the greatest importance to find the keys and apply them to the houses which they are able to open. Thus, the Scriptures are to be understood as being obscure, and as gaining the opportunities for being understood from no other source than from one another, as they contain within them the explanatory elements scattered about. I consider, therefore, that the Apostle also, when suggesting such an approach for understanding the Divine words, says: "Which things also we speak, not in words taught by human wisdom, but in those taught by the Spirit, comparing spiritual things with spiritual." And after many things, comparing the beatitudes placed in the singular with those stated in the plural, he says:

^A "For which I shall arise, and according to what is fitting, I shall place salvation for all men by my resurrection." "You, O Lord, shall keep us, and shall preserve us..." "The ungodly walk in a circle." Since the circle is opposed to the straight line in terms of crookedness and straightness, and the ungodly walk in a circle, the pious therefore walk a straight path. For this reason he says: "You shall keep us," because the ungodly, who encompass us in a circle, are plotting against our salvation; these would be the opposing powers.

To the end, a Psalm of David. Proposition of Eusebius.

^A And, while every sinner escapes his notice, he also turns his face away from those who do things shameful and unworthy of his eyes—that is, unworthy of his contemplative and supervisory power—but those who live anxiously concerned about the judgment of God, and who are troubled by the things they are conscious of within themselves, and who are struck by their conscience and pained in their soul by their inner thoughts, say: "How long shall I put counsels in my soul, and sorrows in my heart by day and by night?" By the same author. Instead of this, Symmachus interpreted it by saying: "Anxiety in my mind by day." These things, he says, were written for our admonition, so that we ourselves, with the same disposition as the one who said these things, if we happen to have need of repentance and confession regarding certain things we have done incorrectly, may use the same methods, as if they were saving medicines of the soul, employing these present words of confession in a timely manner. "They have corrupted, and have become abominable in their practices." The Lord says, "Coming, I found not one worker of goodness, but rather men accountable for every absurd action." For just as the 22 letters seem to be an introduction to wisdom and to the divine teachings imprinted upon men by these characters, so the 22 inspired books are a grounding in the wisdom of God and an introduction to the knowledge of existing things. The twenty-two books according to the Hebrews are these: the one inscribed with us as Genesis, but among the Hebrews, from the beginning of the book, *Bresith*, which is "In the beginning"; Exodus, *Oualesmoth*, which is "These are the names"; Leviticus, *Ouikra*, "And he called"; Numbers, *Ammesfekodeim*; Deuteronomy, *Elle haddebarim*, "These are the words"; Joshua son of Nun, *Iosoue ben Noun*; Judges, and Ruth, with them in one, *Sophetim*; first and second Reigns, with them one, *Samouel*, meaning "the God-called"; third and fourth Reigns in one, *Ouammelech Dauid*, which is "Kingdom of David"; first and second Chronicles in one, *Dibrei aiamim*, which is "Words of days"; Ezra first and second in one, *Ezra*, which is "Helper"; the book of Psalms, *Sepher thillim*; Proverbs of Solomon, *Misloth*; Ecclesiastes, *Koeleth*; Song of Songs, *Sir hassirim*; Isaiah, *Iesaia*...

I will not gather their gatherings from bloods, nor will I make mention of their names with my lips. By "gathering," he says, gatherings from the nations, I shall not gather them by means of bloods, nor shall I prepare them to come before me through the legal worship, but rather through praise and bloodless sacrifice. Of old, he says, they were given appellations according to the worth of their deeds, being called idolaters and polytheists; but now I shall no longer remember those names, calling them pious and holy, both called and elect. And my tongue exulted. By "tongue" he now means the gift of the Spirit. You have proved my heart, you have visited me in the night. If tribulation works patience, and patience, probation, then tribulation works probation; but if the probation passed through in the night, the "night" here signifies the tribulation in which the rational soul, when it stumbles, is darkened. Enter through the narrow gate and the afflicted way, that is, the practical life, which at first seems to be the cause of pain rather than joy, yet afterwards renders the fruits of righteousness to those who have been exercised by it. Make your mercies wonderful, you who save those who put their hope in you. The "seat of pestilent ones" is the worst state of the rational soul, according to which one also teaches others; these are both legalists, who might also be called impious and pestilent, and sinners. And he has not stood in the way of sinners, and has not sat in the seat of the pestilent, etc. There are generally three things: either a person does not profess truth from the beginning, but as it happens, gives himself over to the vain and wholly unexamined reasonings of his heart, and is carried about like an irrational beast, not standing or leaning upon anything, and for this reason not sitting (he who is said to "walk in the counsel of the ungodly"); for in the things which the ungodly deliberate, they do not approach with an appearance of careful thought, pursuing as they do things that are considered good by the unlearned. Or, while appearing to stand in the truth, not having lived according to the true teaching, one is a sinner among sinners, seeking the worst of those who are thought to be in the truth, and for this reason, is one who has "stood in their way."

Whether he eats, or drinks, or does anything at all, according to what is said by the divine Apostle, such a person does everything for the glory of God; so that even during the time of sleep, when attention is paid as it ought to be, it reaches even to this, and even to the phantasies within him. By this is also resolved what is puzzled over by the Apostle, who says: "Pray without ceasing." For how can a person pray while sleeping, or while doing some of the things that pertain to men, or while caring for his own body? But even in this case, we say that he cries out to God, and asks Him for the most beautiful things, inciting the perfect person to grant them, doing everything according to the Word, so that his every act is a prayer. And just as in the case of meditating on the Law, one should not neglect the personal act itself, so also one should not neglect to pray specifically; since to meditate and to pray is to do anything whatsoever according to the Law of the Lord. And one might consider whether, according to the laws of anagogy, day can be called our state free from distraction, and night the state of being distracted, on account of its more somber character.

Therefore, through the one born of Him according to the flesh, the prophecy is fulfilled. "And Thou hast given me the back of my enemies." That is, "Thou hast put them to flight." For it is characteristic of those fleeing to give their backs. "My deliverer from angry enemies." In those in whom wrath prevails, in them there is also anger; and if our enemies are angry, our enemies are therefore wrathful; for their wrath, he says, is akin to that of the serpent, and "when His wrath is kindled against us."

"Day unto day uttereth speech, and night unto night proclaimeth knowledge. There are no speeches or words where their voices are not heard."

Eusebius: Night and day, being fixed measures of the rotation that occurs according to time, preserving both the diminution and the increase, and an unending proportionality relative to one another, proclaim through their deeds Him who determined both; for what is continuous and unconfused is not a matter of chance, but the offspring of harmonic wisdom. And the voices of their words are not those that go unheard; for everywhere in the habitable world they are heard through the sight of the heavens being observed, and of night and day. Paul also made use of these sayings regarding the apostles: "Today you shall be with me in the paradise of God." It has been transplanted there, in order that those worthy to be with Christ might be enlightened by Him with the illumination of knowledge, progressing in the contemplation of beings, according to the wisdom of God.

We have interpreted these things in this way, since "bearing" fruit is said primarily of trees, while "giving" is more fitting for living beings, and especially for rational ones. It must be inquired whether there is a proper time for the tree of life to give its fruit; for to say that Wisdom sometimes does not have its fruit is not pious; therefore it is not said, "Which shall bring forth its fruit in its season," but, "Which shall give its fruit in its season." And the season for it to give is the fitness of the one who receives it. For as much as depends on it, it is always ready to give its fruit. For if the Word wishes the stewards to be faithful and prudent, not merely giving the rations of grain to their fellow servants, but giving them "in due season," how much more will Wisdom manage its own fruits both faithfully and prudently? And the same is the season of giving as it is for the one who receives, the time of receiving. And what the leaf of life—that is, of Wisdom—which does not fall away, is, is worthy to be observed,

just as people make use of fruits, while grazing animals use leaves. It is also possible to speak of certain fruits of Scripture, which those who are more rational grasp; while the leaves are those things by which the simpler ones are nourished.

Now, of the one who is blessed and likened to the tree of life, the fruit might be termed his principal works, such as well-doing and engagement with wisdom; and the leaves might be his motions in the active life—even these are not worthy of being despised, nor do they fall away when one does all things with attention and for the glory of God. For in this way, anything at all that is done by him prospers.

"Not so the ungodly; but are like the chaff which the wind drives away from the face of the earth," etc. Neither the Hebrew repeats the word, nor does any of the translators. "Therefore, the ungodly shall not rise in judgment," etc. From this, the simpler among the believers, taking their cue, think that the ungodly will not attain to the resurrection, thinking of the resurrection in some way and imagining what sort the judgment is, without clearly explaining it. For even if they seem to make pronouncements about these matters, the test will convict them, being unable to preserve the consequences that follow.

We must inquire whether they will turn from vice to virtue, or from sensible things to intelligible ones; and perhaps it is the latter. For the former, the commandment is naturally suited to produce law—the gospel law, clearly—such that those from the nations, having already been tutored by the previously mentioned elements that the Creator is one, are taught finally the gospel law as well, just as the souls of all the nations have been turned toward the truth. Because of his infinite love for us, he passes over neither the fornicator nor the robber, even those who have greatly fled from his love and have reached the depths of sin. "The judgments of the Lord are true, justified altogether." It was necessary to add the third verse to the two preceding ones; for the judgments of God are fearsome and to be inquired into for those who sin and transgress, but for those who labor at the law of God and keep it, they appear more precious than any wealth, because of the hope of reward, and indeed sweeter than any pleasure. "For your servant keeps them; in keeping them there is a great reward." And if this happens to a great extent, it is necessary that this same body become, at different times, a share for many people. Whose body, then, will it be in the resurrection? And thus it will happen that we fall into a abyss of senseless prattle. And after these difficulties, they take refuge in the idea that all things are possible for God, and they bring forward the words of the Scriptures that can, according to the superficial interpretation, suggest what they imagine; for example, the passage in Ezekiel: "And the hand of the Lord was upon me; and he brought me out in the Spirit, and set me in the midst of the plain, and it was full of human bones. And he led me around about them in a circle; and behold, they were very many upon the face of the plain; and behold, they were very dry. And he said to me: Son of man, will these bones live? And I said: Lord God, you know these things. And he said to me: Prophesy, son of man. And I said to them: You dry bones, hear the word of the Lord; thus says the Lord Adonai to these bones: Behold, I am bringing into you a spirit of life, and I will give you nerves, and I will place upon you flesh, and I will stretch skin over you, and I will give my spirit to you, and you shall live;

may He remember all your sacrifices, and let your burnt offering be made fat. He shall be delivered, he says, when he offers to Him a spiritual sacrifice with thanksgiving; "all" denotes the multitude, for He does not remember only a few. A burnt offering is made fat when it is delivered over to the whole intelligible fire, which is the Spirit; this will happen when those who offer are spiritual. "Some in chariots and some in horses." Consider also that horses are the prickings of the passions, upon which the demons mount; and the chariots are the concord of the impetuous passions, in which they prepare themselves against us. "O Lord, save your king, and hear us." But now for the present, "Save for us the king, David." "For you will give him a blessing forever, you will gladden him with joy in your presence." Saying to him: Come, you who are blessed by my Father. Just as this grace and peace is given from God the Father and the Lord Jesus Christ, so it is from God and His presence—and the presence of God is the character of His hypostasis, with whom the king is gladdened, placing before those who expect it the proof. Yet, although that which belongs to, say, Paul or Peter is always the same—not that which is merely according to the soul, the substance of which neither flows according to us, nor ever possesses anything introduced from without, even if the nature of the body were fluid, because the form that characterizes the body remains the same—as the types also remain the same, representing the bodily quality of Peter and Paul; according to which quality, scars since childhood remain upon bodies, and other certain characteristics, such as moles. And besides these, if there is anything similar to this kind of form, according to which Peter and Paul are formed—that bodily form which is put on again by the soul in the resurrection, shifting to what is better, not entirely being this same thing which was subject from the first—just as the form exists up to the limit, even if the characters seem to have much variation, so must one understand it also in the present case, that the form is the same as that which is to be, with a very great change to be made for the better. For it is necessary for the soul, while existing in bodily places, to use bodies appropriate to those places.

Or perhaps it is because he has not become king with the God-Word, the Image, that he is called His temple, and having become conformed to Him, he rejoices. "May Thy hand be found for all Thine enemies, may Thy right hand find all those who hate Thee." It is a benefit to fall away from sins and evil thoughts; for an evil thought is the seed of sin. "But Thou dwellest in the holy place, the praise of Israel." From this we learn that the Lord is self-praise and is praised by Israel, or rather that He is Himself praise. "But I am a worm." He speaks as if from the person of the incarnate God—although it is not to be taken according to the Divinity, but according to the appearance and the humbleness of the flesh: "I am a worm." "But they looked and beheld me." Feeling, as is natural, His whole body and measuring out each of His bones, that they might see where it was necessary to fix the nails. "Deliver my soul from the sword." And to the holy Theotokos, Simeon says: "And a sword shall pierce through thy own soul also." "And from the hand of the dog my only-begotten one." He speaks in the singular now, applying the term "dogs," which he used above, to the race. But He calls His own soul "only-begotten," as the only one that did not know sin.

And He Himself pastures us forever. Behold and reflect upon the grass, and the intelligible place of it, and the intelligible water of rest, given to the one still being pastured until he might be able to partake of the rational table and the cup. If there is still some letter that does not kill, that will be the grass; but for those pastured spiritually, there is a table prepared for those who endure tribulations. He has restored my soul; He has guided me upon the paths of righteousness, on account of His name. For He has gone forth like a shepherd and has trodden out paths, so that His own sheep might follow in His footprints. Righteousness, then, is the practical habit of the righteous, the paths of which are according to its operation. But if one were to call righteousness the general virtue, he would say that the paths of this are the virtues according to species, toward which He guides the one who inscribes His name upon himself. "He has restored," he says, "my soul," which had wandered from its own place or had fallen; or the Lord restores the soul which had fallen away, and He establishes it after having pastured it, and it finds abode in a place of grass; then, having restored it, He guides it upon the paths of righteousness and virtue. For if I should even walk in the midst of the shadow of death, I will not fear evils. And they might say, "Our bones have become dry," having become captives and having cast off all vital moisture. They bring in, therefore, the saying, "Our hope has perished; we have failed." Accordingly, the promise of the resurrection is of the people from their fall and from the sort of death in which they lie dead, having been delivered to the enemies on account of their sins. And sinners also are said by the Savior to be tombs full of bones and all uncleanness. It is fitting, however, for God to open the monuments of each, and to lead us out from the monuments having been made alive, just as the Savior drew Lazarus out. As to the saying, "There will be the weeping and gnashing of teeth," one must answer them that, just as in this life the Creator fashioned every limb for some use, so also the teeth for the breaking up of solid food. What need, then, is there of teeth for those being punished? For they will not be eating in Gehenna according to them. And it must be shown that not everything is to be taken according to the literal text.

And the passage of the Apostle, "He will quicken also our mortal bodies," even though the body is mortal and does not participate in the true life, can provide evidence where the bodily form, which we have said is mortal by nature, when "Christ, our life, shall appear," it too changes from being a body of death, having been quickened, to having become spiritual through the Spirit that gives life. And the passage, "But some man will say, How are the dead raised up? and with what body do they come?" shows clearly that the primary subject will not rise again. For if we have grasped the example well, it must be said that the seminal principle in the grain of wheat, having seized the underlying material and having passed through the whole of it, and having laid hold of its own form, imposes the powers it possesses upon the earth, water, air, and fire that were previously there, overcoming their qualities and changing them into that [form] of which it is itself the creator; and thus the wheat stalk is completed, differing to an extraordinary degree from the initial grain in size, shape, and variety. By the same. The judgment of the righteous, then, is the transition from a practical body to an angelic one;

for when we attain to perfect goods, we have the adversaries against us strong and numerous, as the Apostle says: "For a great door and effectual is opened unto me, and there are many adversaries." But where the head is anointed with oil by the Lord, he shall say: "Let not the oil of the sinner anoint my head," as Christ, being anointed by God with the oil of gladness. I think that even when fasting one thus anoints the head and washes the face. And since not only a table [is prepared] etc. "And thy mercy shall follow me all the days of my life, and I will dwell in the house of the Lord for length of days." Who is the pursuing mercy? I have learned from the Apostle that Christ is the power of God and the wisdom of God, and that he was made for us wisdom from God, and righteousness, and sanctification, and redemption. He himself says: "I am the way, and the life, and the truth." Learn that he himself is also the mercy pursuing you; a living mercy pursues you. It overtakes and seizes those who are fleeing less, and leads them into the church, that it may have mercy, and they may dwell in the house of the Lord for length of days, and into the holy church in the heavens, that they may be long-lived. For since the demon does not know, nor [does it know] its own name, it asks what his name is, when it replies that "Legion is my name." And before the woman with the issue of blood received the release concerning her salvation, he asks, saying: "Who touched me?" God therefore ignores the way of the wicked, but he knows that of the righteous. And what is the way of the righteous but he who said: "I am the way," whom the Father knows? For no one has known the Son except the Father. It will be fitting for those things concerning the knowledge and ignorance of God that the names which constantly lie in the prophecies, the memory and forgetfulness of God, be applied. For often in prayers it is said: "Remember me," and, "Why dost thou forget our poverty?" For he casts those who sin away from his own memory; just as, on the other hand, he receives those who repent, and takes back the memory of them.

PSALM II

"Why do the nations rage, and the peoples imagine vain things? The kings of the earth set themselves, and the rulers were gathered together against the Lord, and against his Christ," etc. Having chanced upon two Hebrew copies, in the one we found these as the beginning of the second psalm; but in the other it was joined to the first.

And we consider that by "the nations" are meant those people who are strangers to the faith, just like the soldiers who raged against him; and by "the peoples," those from the tribes of the circumcision (for one ought not strictly to call those who do not accept the Savior "of the circumcision"), who have imagined empty things, not having understood the Christ proclaimed in the prophetic words that are read. "The kings of the earth and the rulers" are Herod and Pontius Pilate, and the leaders of the people of the Jews. For the divine Apostle Peter also made specific mention of them in the Acts of the Apostles when he brought forth the passage before us. But if you were to interpret this as also including the invisible powers, you would not be in error. Indeed, the most wise Apostle did not attribute the crucifixion of Christ so much to men as to ruling powers, saying: "Yet among the mature we do impart wisdom, although it is not a wisdom of this age or of the rulers of this age, who are doomed to pass away. But we impart a secret and hidden wisdom of God, which God decreed before the ages for our glory. None of the rulers of this age understood this."

[the upright,] the perfect; or the guileless as [upright] men, and the upright as angels above them. "I have not sat with the company of vanity, and I will not enter with those who act lawlessly." These things must be said to those who watch horse races and theaters, and furthermore to those who have become partners of heresies. "O Lord, I have loved the beauty of your house, and the place of the dwelling of your glory." The place of the Lord is the peace of the soul; for he says, "His place was created in peace." "But I have walked in my guilelessness." He who eagerly preserves the impassibility of his soul speaks these words. "I have circled, and I have sacrificed in his tabernacle a sacrifice of shouting." If the one who circles sacrifices, and the sacrifice is a broken spirit, the one who has broken his own soul has made it a circle, a shape of a corner that does not admit corruption and that folly which, as Solomon says, sits by the corners. And the fire that descended upon the children of Job touched the four corners of the house. See that the spirit and fire that descended upon the children did not have [this] according to another error. "And unrighteousness has lied to itself." In a time of slander, these things must be said. "I believe that I shall see the good things of the Lord in the land of the living." Those, therefore, who raged, and imagined vain things, and stood by the same, and were gathered together at once, were indeed thought to have acted against Christ alone, but what they have done has been reckoned to them as against the Father. Therefore, it is said that they have done these things against the Lord and against his Christ. It must not be ignored concerning that which is pronounced among the Greeks by the title "Lord" (Kyrios), and among the Hebrews by "Adonai." For God is named by ten names among the Hebrews, of which one is Adonai, and it is interpreted as "Lord." And there are times when "Adonai" is spoken among the Hebrews and "Lord" among the Greeks, with the word written in the Scripture announcing this. But there are times when "Ia" (Jah) is set, yet it is pronounced by the title "Lord" among the Greeks, but not among the Hebrews, as in: "Praise the Lord, for the psalm is good." For he has said "Lord" here instead of "Ia." And the beginning of the psalm among the Hebrews is "Alleluia"; and there is a certain ineffable tetragrammaton among them, which is also inscribed upon the gold plate of the high priest, and it is spoken by the title "Adonai," though this is not what is written in the tetragrammaton;

but let the things said be understood in such a way that he prays for repentance and correction for those who have sinned. *And my flesh flourished again.* What flesh? That concerning which it is said that *all flesh shall see the salvation of God*. For the hope in Him, he says, became the mediator of this providence for me; wherefore, having been delivered from the misery caused by flight, I flourished and bloomed again, and recovered the well-being that comes from cheerfulness. *Bring to the Lord glory and honor.* Honor is the reverent reception of God together with thanksgiving. *The voice of the Lord perfecting the hinds, and shall reveal the thickets.* Without the voice of the Lord, no one would become a hind destroying the serpents—such as was Paul, fighting with beasts in the likeness of men in Ephesus. And *revealing the thickets*, in which: *The foxes had dens and the birds of the heaven had nests, but the Son of Man has nowhere to lay His head.* *For You have taken me up, and have not gladdened my enemies over me.* The Lord takes up the practical ones through the virtues, and those who have progressed further through natural contemplation; at which the enemies are said not to rejoice. For they flee from malice. *A people whom I knew not, served me; at the hearing of the ear they obeyed me.* We think, however, that these things are said because God knows all things before their creation—both His Christ and the things that were to happen to Him in His incarnation—by considering them as already having happened to Him who suffered such and such things. Similarly, also, if the Holy Spirit were narrating the things concerning Him, as is the case in the present instance. We do not say this as though the things prophesied concerning Him were never directed toward future time; for, *Behold*, He says, *My servant shall understand, and shall be glorified, and shall be exalted exceedingly*, and what follows. *Let us break their bonds asunder, etc.* It seems to me that the angels who descended with the Savior, being indignant at the plot hatched against Him by the kings and rulers of the invisible world, said the first four verses, while at the same time being at a loss as to why these things were happening. Then, since they themselves were the ones who had bound mankind and imposed their own yoke upon them, the Son of God answers the angels, urging them to imitate Him in breaking the bonds of sinners and casting off their yoke.

[GREEK COLUMN] ...the good, it can be said implicitly, that because you do not understand, the Lord will be angry, in order that you may not perish from the way in which you pass your time, so that you may no longer exist in it. ^A

“When his wrath is kindled in a short time, blessed are all who trust in him,” etc. Although it is said a second time that it is the "wrath" of indignation, yet he who observes the consistency of Scripture will see clearly that it is kindled first, which is wrath, and he who has been angered by God is destroyed from the way. But to call it wrath "in a short time," and that after a little while, or after a brief period, he rests from it, teaches the punishment of life after one’s departure. ^B

“Blessed are all who trust in him,” etc. We must understand "who trust" as indicating a faith that is beyond suspicion, most firm, and stable, and unshaken; since even in times that seem most grievous, he who trusts does not despair of the presence of the Lord unto him, for nothing troubles him. ^B

PSALM III.

“A Psalm of David, when he fled from the face of his son Absalom,” etc. It seems that this Psalm was spoken by David when he fled from the face of his son Absalom. But not all things that the Psalm contains can be referred to history. For what does it pertain to the proposed subject: “I slept, and took my rest; I rose, for the Lord will support me”? ^C And if someone should wish to serve the letter, and seek nothing beyond the words, let him show how he speaks truly when he says: “Thou hast broken the teeth of the sinners.” One must seek who is David, and who is Absalom, and what is his assault against his father, and what is the flight of the king who bears gently the rebellion of his kingdom from his son, and commands those with him to spare the lad Absalom. In many places of Scripture we find David to be Christ, just as in the eighty-eighth Psalm: “I have found David my servant, with my holy oil I have anointed him.” For the hand will support him, and my arm will strengthen him. The enemy will profit nothing in him, and the son of iniquity will not add to harm him. And I will cut off his enemies from before his face, and I will put to flight those who hate him. And my truth and my mercy will be with him; and in my name he shall be exalted, and his horn shall be, and I will place his hand in the sea, and in the rivers his right hand. He will invoke me: "Thou art my Father, and I will place him as firstborn, above the kings of the earth. For the age I will keep his mercy, and my covenant will be faithful to him. And I will place his seed for the age of ages, and his throne as the days of heaven." And in Isaiah saying: ^D

But for those who persisted in impiety and wickedness, the corruption of the Savior—that is, the nature of the flesh, or the death which he endured—appears to be without benefit. "I was forgotten as a dead man from the heart." A man is dead from the heart who is deprived of knowledge; he is dead from the soul who is deprived of virtues. "Love the Lord, all his holy ones, for the Lord seeks truth, and he repays those who act with excessive pride. Be courageous, and let your heart be strengthened, all you who hope in the Lord."

Eusebius

Of the Same

For it says, "There shall come forth a rod out of the root of Jesse, and a flower shall rise out of the root; and the Spirit of God shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge and godliness, and the spirit of the fear of God shall fill him." Those who are more like cattle among those who approach God through Christ need a rod that shepherds them. It is then necessary to explain how the Father says to the Son, "I will give thee the nations for thine inheritance, and the uttermost parts of the earth for thy possession; thou shalt break them as a potter's vessel." For who gives an inheritance to be broken by the heir? We must therefore show from the Scriptures that the crushing of some things is for their benefit. Indeed, we find in the fiftieth Psalm, "A sacrifice to God is a broken spirit; a broken and humbled heart God will not despise"; and in another prophet, it is said imperatively: "Ye shall howl for the crushing of your spirit." Therefore, there is a spirit in us that must be crushed, so that, when crushed, it may become a sacrifice to God. And what else could this be but the worse part, which seems to be healthy when it is active?

^A For this expression may be taken also as applying to the Savior, or perhaps even the whole psalm. Men do not know wickedness of themselves, but when questioned by enemies through their thoughts, they come to a knowledge of evil. By this I mean experience, for experience is also called knowledge; it says, "Adam knew his wife." ^B He says, "I endured slander," being accused of things I did not even reflect upon; for having been put to the test by envy, he suspected all that Saul might tyrannize, and for this reason he continued to wage war, finding an opportunity in what they envied of the slanders against him... these he calls false witnesses; from these also the Ziphites and others before them were many. "Extend your mercy to those who know you, and your justice to those who are upright in heart." Perhaps those who have knowledge only, that is to say faith, are justified by mercy and saved, ^C whilst those who possess uprightness in deeds obtain the crown of justice. However, if mercy is extended to those who know God, for those who do not know him, it will be temporary. "Let not the foot of pride come upon me, and let not the hand of sinners move me." Thus we shall understand a certain crushing which Christ brings about, in compliance with him who gives him the nations as an inheritance and the ends of the earth as his possession; he crushes the earthy and material portion that has accrued to the soul from passions and the peculiar traits of wickedness, in accordance with which they were idolaters and fornicators. For it is said in the seventy-seventh psalm: "When he slew them, then they sought him, and they returned and rose early to God, and they remembered that God is their helper and God the Most High is their redeemer." It is not unfitting, then, to be slain in this way, ^D or to be shattered as a potter's vessel; for sinners, in so far as they are sinners, are considered, as the prophet Jeremiah says, as earthen vessels, the work of the hands of the potter. By the same. If he shepherds according to the promise of God, then Christ is a shepherd. But he is a shepherd who shepherds with a rod of iron, and a good shepherd. By the same. The rod of God is the authority, the punishment against those who disobey, that is to say, on the cross; for the material is wood, but the power is iron. "And now, O kings, understand; be instructed, all you who judge the earth," etc.

For either the rulers who were gathered together against the Lord and against His Christ, judging the earth, would be mentioned, since judging is a task appropriate to rulers; or the saints judging the earth, as we shall show. And the phrase "be instructed" means either "submit yourselves to instruction and teaching," or [it refers] to the chastisements that instruct those who have need of such remedies. It is plausible that one might ask whether a person is commanded to be instructed according to the instruction found in chastisements, and to surrender himself to it voluntarily. We must answer this question—as there are several difficulties regarding the passage—by saying that perhaps some, on account of their being infantile, are dragged even against their will to such instruction; and these are indeed those about whom the Prophet says: "If his sons forsake my law, and do not walk in my judgments;"

Therefore, one must not strive after those things, of which some are cast away to dishonor, and others are surrendered to the fire, once the freshness of their temporary season has ceased, like the grass of the field, which has its use only while it is green. "And he shall bring forth your righteousness as the light." The light of righteousness is knowledge; since righteousness is the canon of virtues. "But the meek shall inherit the earth, and shall delight themselves in the abundance of peace." The delight of the righteous is the abundance of peace; and the abundance of peace is the passionlessness of the soul, along with the knowledge of things that are truly real. "The Lord knows the days of the blameless." He knows the days of the soul, which occur under the Sun of Righteousness. "In the days of famine they shall be satisfied, for sinners shall perish." At that same time, there was a famine for sinners, but an angel, a raven, and a widow fed Elijah. Thus, for those who hear what is said and do what is commanded, there shall be no scarcity, nor a famine of hearing the word of the Lord, but He shall command the clouds to rain upon them, and in this present evil age they shall not be put to shame.

Since we are more inclined to the view that those saints who are called to understanding are kings, let us come and see, in like manner, those who judge the earth. We discover that it is a mark of the saints to judge, through the good things they have accomplished, those who have not emulated their ways. For, "The men of Nineveh shall rise in the judgment with this generation, and shall condemn it: because they repented at the preaching of Jonah; and, behold, a greater than Jonah is here," says the Savior. But also, "The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here." Therefore, the Ninevites and the queen of the south are among those who judge those who heard the Savior but did not change, and those who despised the teaching of Jesus. Perhaps it is in this way that the apostles of Christ shall judge the twelve tribes of Israel that did not believe in Christ. And all the earth shall be judged by those who have believed throughout all the earth, each in their own part, judging the unbelievers who are there.

^A Or do you despise the riches of his kindness, and patience, and longsuffering? and what follows. And he shall desire his way. The way of the Lord is a pure soul. And I have not seen a righteous man forsaken. It does not say "abandoned," but "forsaken," that is, until I come; for the righteous are abandoned for a time, for the sake of probation. The Lord says to Job: "Do not think that I have dealt with you otherwise than that you might appear righteous." Nor his seed seeking bread. If righteousness is a virtue, the seeds of the virtues are themselves also virtues. Well is it called the seed of virtue, which is virtue itself, that does not seek bread; but he calls knowledge "bread," which is not lacking in the seed of the righteous (for "seed of the righteous" is said metaphorically of the whole word which is cast into the souls of the hearers), for the seed shall be filled with knowledge, but the seed of the wicked shall be in want. All the day he shows mercy and lends. Similar to: "He who has mercy on the poor, lends to God." He who lends words that purify the soul shall be blessed; but he who does not impart them to others shall be cursed. Turn away from evil, and do good. The fear of the Lord provides for turning away from evil. ^B If, then, the kings mentioned in the preceding verses are indeed "kings of the earth," it is possible that the command "serve the Lord in fear" is addressed to them, as to servants who are not yet able from the beginning to contain the spirit of adoption. And it must be observed in their case that "in fear," he who fears punishment does not have love, and is not perfected. And the following words concerning, "Rejoice in him with trembling," are also to be understood in this way. But if the saints are the kings, and those who judge the earth, as interpreted according to the narrative, since even sons are able to serve the Lord, the "fear" must be taken as that which is named by some "reverence," which in no way contains punishment. That fear which does not contain punishment has been named in Scripture as a deed attaining to a perfect man, is clear from:

"And to do good, love commands." ^A "For the Lord loves judgment." By "judgment," [He means] righteous judgment, not that which is judicial, but that which proceeds from an unerring and sound criterion. "And the Lord shall not forsake him into his hands, nor condemn him whenever he is judged." "Nor condemn," that is, the adversary. "And I passed by, and behold, he was not." How difficult it is for the impenitent to pass by having suffered nothing! Or perhaps divine Scripture says this: wishing to contemplate these things, I shall perceive, nor have I been able to find the place in which they seemed to stand, for wherever He Himself passes by, He destroys "every high thing exalting itself against the knowledge of God." Do not consider their prosperity, but wait for the end, and you shall see their destruction. "And behold uprightness." The phrase "And behold uprightness" stands for "You shall see uprightness."

A Psalm of David, for remembrance regarding the Sabbath. O Lord, do not rebuke me in your anger, nor chasten me in your wrath.

Sometimes the "arrows" signify punishments, and sometimes he speaks of the "fiery arrows of the devil," which incited him to desire the wife of Uriah, as having been brought on by God's permission. And the words of God, which are about the coming judgment, are sharper than arrows, striking the conscience; being stung by these, the prophet requests to escape the coming penalty, saying that he fears it because of the words and the intense afflictions, which he called "hands." "There is no healing in my flesh from the face of your anger." For this reason, do not let me experience your anger itself, since, merely by imagining it, and even now seeing its visage through your divine words and scriptures, I suffer in my body and am troubled in my flesh and my bones, and I beseech you not to suffer [penalty] from the anger itself. For observe, if these things are not clearly stated, he could have said "from your anger," and not "from the face of your anger." But he did not say, "Chasten me with your anger," since what your anger itself would have done had it come upon me to discipline me, this I hope the mere imagination of the face of your anger accomplishes.

The psalm seems to have been spoken by David when he was fleeing from the face of Absalom, his son. However, it is not possible to refer everything in the psalm to the history; for what does it contribute to the subject at hand: "I lay down and slept, I awoke, for the Lord will support me"? And if anyone should wish to serve the letter, seeking nothing more than it, let him show how the Prophet tells the truth when he says: "You have broken the teeth of sinners." But one must inquire who David is, and who Absalom is, and his attack against his father, and the flight of the king, who meekly endured the rebellion of the son who coveted his kingdom, and commanded those under him to spare the lad Absalom. We find in many places in Scripture that David is Christ, as in the eighty-eighth psalm: "I have found David my servant; with my holy oil I have anointed him; for my hand shall support him, and my arm shall make him strong. The enemy shall not profit against him, and the son of iniquity shall not add to afflict him. And I will cut down his enemies from his face, and I will put to flight those who hate him."

Melito, for instance, who is in Asia, says that he is a type of the devil who rose up against the kingdom of Christ; however, having mentioned this alone, he did not elaborate further on the passage. "O Lord, why are those who afflict me multiplied? Many are rising up against me, many say to my soul, 'There is no salvation for him in his God,'" etc. As far as the literal wording is concerned, these things are spoken by David as he fled from Absalom who had risen up against him; when two hundred men from Jerusalem went with Absalom, having been called, going in their simplicity, men who knew nothing of the matter, all of whom afflicted David. But we have rather understood these things to be announced from the person of David, just as we also indicated in those remarks pertaining to the inscription. And as far as history is concerned, those who were added in numbers to Absalom did indeed afflict David; as did those who stood over him, Ahithophel, and Shimei, and Tekon, and whoever else was among the mighty. Those who said there was no salvation for him in his God may be others among those who afflicted and rose up against him, and who, though they in no way followed Absalom, having despaired of David as one who had been defeated, may have spoken these things.

For example, if I am brought to understand what evils I have committed, and in what transgressions I have come to be, and I am burdened by being afflicted through the consideration of these things: "There is no peace in my bones because of my sin. For my iniquities have passed over my head; as a heavy burden they have weighed heavily upon me." Those who are not burdened by their own sins, nor feel pain, do not say what is set forth here. Again, those who do not perceive that sin has risen above their heads, but are insensitive despite its being laid upon them, do not say, "For my iniquities have passed over my head; as a heavy burden they have weighed heavily upon me."

If anyone thinks that every sinner is able to say this, let him consider how many take pleasure in their own sins; for their sins did not weigh heavily upon them, inasmuch as they bear them gladly. But it is for a person who is in pain and grieves for his own sins to say: "As a heavy burden they have weighed heavily upon me." In this way you will explain what corresponds to what has been given, and this also: "My wounds have stunk and have rotted because of my foolishness." Those who do not perceive their own sins cannot say these things.

But those who afflicted the Savior in the flesh were the Jews who cried out, "Away with, away with such a man from the earth." And Judas the traitor and Caiaphas rose up against him. Those who said to his soul that there is no salvation for him were those passing by at the time of the passion, saying, "Let him come down from the cross, and we will believe in him."

It is possible to understand more deeply the differences among people—those who afflict, those who rise up, and those who despair that there is salvation in Him—in this way: all those who are patrons and teachers of doctrines other than the dogmas of Christ would be those who rise up against Him; those who concur and are discipled to the teaching of these men are those who afflict Him. And those who are faithless—not by teaching contrary things, nor by being discipled to falsehoods regarding the truth of the divinity in the teaching of Christ—might be said to be those who claim to His soul that there is no salvation for Him in God; either for Him according to the history which reports the wonders concerning His sojourn, or that in the word of His teaching there is not, insofar as is promised, salvation.

If David is the one speaking, the voice is fitting for the faith of the Prophet, who bears such great ordeals unshakeably and is confident that he will not be abandoned, but rather, in addition to being helped, will also be glorified in God and exalted, being restored to the kingdom; but if it happens that it is Christ who is speaking... [he must] be convinced in this way also concerning being resurrected, and again, as concerning being plotted against by men, and concerning not being abandoned, with the Father taking hold of him and restoring him to his original glory, and exalting him, or even superelevating him, according to what the Apostle also says: "Therefore God has highly exalted him and bestowed on him the name which is above every name, that at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth. And every tongue will confess that Jesus Christ is Lord, to the glory of God the Father." The glory of those who think they are in it is different; one might say that his glory is his country, another his lineage, and still another his beauty.

"I am bowed down to the end; I went about mourning all the day." Perhaps this should be read in this way: that is, throughout my life I was bowed down, setting my mind on low things and looking toward the earth; on account of this I was wretched, becoming pitiable as a result. This he said he had endured as a fool, for vice is a mark of folly, just as virtue is of wisdom. "I went about mourning all the day": since I sinned, he says, I was always gloomy. Such also is that which is in the Gospel: "Blessed are those who weep." If you have understood the one who laments and weeps over his sins, you have seen that he is blessed. But if, on the contrary, you see him laughing and cheerful, and not pricked to the heart over his own transgressions, see whether this does not apply to him: "Woe to you who laugh now." From this we know the nature of sin, what kind of thing it is, except that the sins come upon us from folly. "For my soul was filled with mockings, and there is no healing in my flesh." By those mocking, he means either the reasonings or the evil spirits; for this reason I was also gloomy, having been deprived of all cheerfulness. Since the scriptures record some as "my loins," and others as "he heard me from his holy mountain," etc. It is worth investigating why the two hemistichs of what was said before were not put first; for it is entirely logical that prayer should be set before thanksgiving for benefits. But it must be resolved as follows: what is stated here is not a prayer, but a report about the fact that the prayer had taken place. Since the prayer had occurred in silence, and he obtained what he wanted at the moment he prayed—having brought his petition to God—he rightly places the thanksgiving toward God before the account to men regarding what he had prayed for. If it had happened conversely, and as soon as he had obtained what he asked for, he had narrated how he prayed, and then after that given thanks, he would have relaxed the petition owed with haste in the thanksgiving by previously reporting to us who would petition that he had prayed. But it is better to resolve the problem this way: the beginning of the psalm contains a prayer. Then, after the prayer, from the *diapsalma* on, there is thanksgiving for having obtained what he asked for. Having completed the thanksgiving, the Prophet turns his face toward us and narrates in what manner, having prayed, he was heard.

Since, therefore, one who repents for the things in which he has sinned harms and humbles himself, like that publican who takes confidence in the fact that he has harmed and humbled himself, he says in repentance: "I was afflicted and humbled exceedingly," etc. "My heart is troubled, my strength has failed me, and the light of my eyes is not with me." I was, he says, once strong and living well, but later I fell, my mind being troubled and my strength having left me; and the light of my eyes, which I had after knowing the truth, is no longer with me. Again, we are seated in darkness, having fallen into transgressions. Then he narrates from the beginning the result of devoting himself to repentance, because of his immense gratitude and confession of sin. "My heart is troubled"; he calls the deliberative faculty the heart, and it is troubled because the Lord commanded David to be troubled. "The light of my eyes" is the contemplation which, in a time of trial, escapes the mind. "My friends and my neighbors drew near and stood over against me, and my companions stood far off. Why have you shown me troubles and sorrows, to look upon misery and impiety?" The Savior also weaves this cry through great dogmas; and thus the Word of God stands, always crying out, just as Wisdom—which is the same in substance as the Word of God—also stands in Solomon, calling with a loud proclamation to the mixing bowl, saying: "Whoever is foolish among you, let him turn to me; and to those who lack sense I give counsel, saying: Come, eat of my bread, and drink the wine which I have mixed for you." The voice, therefore, of him who speaks in the Psalm, being strenuous toward the Lord, is heard from nowhere else but from the holy mountain, that is, from heaven, since it is also said in other places: "He will hear him from His holy heaven." And He hears from on high, since it is written: "He will hear him from on high and from His holy temple." "I laid down and slept; I awoke, for the Lord will support me," etc.

For having despised the shame before men, and having been condemned by those who heard the confession, I heard them, in a manner of speaking, saying: "Away from me; do not come near me, for I am pure." For they, loathing the one they had admired yesterday, kept themselves away, saying these things almost explicitly. But let not him who wishes to be saved after sinning be anxious about this—the one who mindlessly judges, who does not consider his own affairs, and who has not read: "Do not reproach a man repenting from sin; remember that we are all under penalty." ^A "And they who seek my soul have exerted themselves, and they who seek evils for me have spoken vanity, and they have meditated on deceit all the day long." For often, even when they attack such people and seek evils for the righteous man, they are not so much rejoicing in hearing better things about him, as when they hear worse things about him. And they speak vanity, mocking the one who accused himself; for he who seeks evil for someone does not speak after having examined the matter, but he who seeks good for all does. "But I, like a deaf man, did not hear, and was like a mute who does not open his mouth." ^B Let us therefore first examine the difference between "lying down" (koimêsis) and "sleeping" (hypnos), as they are considered in terms of the wording: "lying down" being understood as related to rest, regarding which Paul also says: "We shall all go to receive rest (koimêsometha), but not all shall be changed"; while "sleeping" relates to the relaxation of the soul being cast loose from the body and slackening its tension, because it cannot bear the intensity without interruption. And in Job, we assume that the difference is manifested ^C primarily through these words: "For now, having lain down, I would have rested; I would have slept, and then I would have ceased with kings, the counselors of the earth." We needed the difference between "lying down" and "sleeping" in order to understand how this might be indicated in the case of the Savior. For it is customary for the departure from this life to be called "lying down," but sometimes we recall that it is also called "sleeping." For it says, "He lay down with his fathers"; and, "Many bodies of the saints who had gone to their rest arose to the holy city and appeared to many"; and, "But now Christ has risen from the dead, the first-fruits of them that have been laid to rest"; and, "We shall all go to our rest"; and [as for] "sleeping," since to be asleep (katheudein) is the same as to sleep (hypnoun),

now I understand the passage: "Avenge not yourselves, beloved, but give place unto wrath"; and that: "Vengeance is mine, I will repay, saith the Lord." "I became as a man that heareth not, and in whose mouth are no reproofs. Thou shalt answer, O Lord my God; if I was as one deaf, and heard not the reproaches against me, do thou hear the things that are being said." For I said: "Lest my enemies should rejoice over me, and when my feet were shaken, they magnified themselves against me." For they have nothing to say. But they shall rejoice if I do not obtain Thy mercy. But that my enemies may not rejoice—they who, even before, when my feet were merely shaken, magnified themselves against me. For sin gave them great cause to think against me, by shaking my feet. But I have fled unto Thee. I do not just say: "If I fall," but "if my feet are shaken," they magnify themselves and say: "Do you see so-and-so? He himself has done this, and while saying such things, he was doing the opposite." He says therefore in this way: "And when my feet were shaken, they magnified themselves against me." But otherwise, after this, being better—insofar as the personification is compared to that one—he says: Just as those who are sleeping, while the body is lying down, are active in their soul, following certain impressions that come upon them, and do something in need of nothing from the body; in the same way—not that the image is in all respects made similar to that of which it is an image, but in order that the activity apart from the body of the soul separated from it, and sleeping in this state, might be manifested—after "I slept," [the word] "I took rest" is said. And what wonder is it if, in the case of the Savior, such a sleep is not in all respects an inactivity of the soul, but an inactivity as regards the use of the body as an instrument? It is active, however, privately and by itself, where the same thing is also indicated by Job. For why, he says, did I not pass away from the womb to the grave? "For then I should have slept and been quiet; I should have slept and been at rest with kings and counselors of the earth, who boasted in swords, and with princes who had much gold." For if he did not think that there was some activity regarding the soul in which it rested while experiencing certain good things with such as these, he would not have said:

If a camp should set itself against me, my heart shall not fear. And the Savior, knowing in the Spirit the myriads of the people of the excision who were asking for Him to be crucified, and seeing His own undisturbed state (I speak these things according to the flesh), might say these words. But if anyone should consider the multitude of those cast by the enemies, who set upon the soul and agitate and wave it, at such a time he might utter, fleeing to God, “I will not be afraid of ten thousands of people that have set themselves against me round about. Arise, O Lord; save me, O my God: for You have smitten all who are my enemies without cause; You have broken the teeth of sinners,” etc. Upon encountering the Hebrew text, we found that “without cause” can in no way be signified. For what has the word for “without cause” in common with “the jawbone”? Moreover, the others also rendered it as the Hebrew. It is likely, therefore, as some of the Hebrews say, that the ancient copies were otherwise constituted, or that the Seventy, avoiding the triviality of the word, dared to use “without cause” instead of “jawbone.” Let us, therefore, understand the passage according to the Seventy:

For you have in it the Holy Trinity.

To the end, a psalm of David for Idithun.

^A It is also the case that His blessing is upon His people, being spiritual in the heavenly places in Christ.

PSALM IV

^A *For the end, a psalm in songs, of David, etc.* Since many of the psalms according to the Septuagint have the inscription *For the end*, while others have phrases appropriate to *For the end* here rendered, it is worth attempting, as far as one’s ability allows, to track down the meaning signified by the expression. We must know that, just as every art and science has an end toward which one who genuinely pursues that art or science hastens, so too must there be an end for the rational nature; and this is to be made alive in Christ, according to the Apostle. We believe, therefore, that the psalms inscribed *For the end* designate some sense of the end, and exhort those who understand what is being said to hasten toward that. For the end for everyone who struggles is victory.

^A *Who shall set scourges over my mind, and seals of the crafty over my lips, that they might not spare me in my acts of ignorance, and my sins might not destroy me?* For he prays that his heart be scourged for his sins. If ever you see that, after having sinned, you are being punished within by your own thoughts, your conscience accusing and punishing you, count yourself blessed in comparison to others who have sinned and do not grieve for what they have done. For blessed is the one who is pricked by conscience for his sins. He asks, therefore, that the scourges depart: *Remove from me, he says, your scourges*, both those brought upon me from without through temptations, and those from within. For the scourges of the mind must also have a measure; for if they are too many, we shall be destroyed. For to be grieved beyond measure is destruction. Wherefore the Apostle, being cautious about the heavy scourge of the mind of the one who is sinning, says: *Lest such a one should be swallowed up by excessive grief by Satan*. ^B *And you melted his soul as a spider.* But the sinning soul grows fat; for such is the nature of sin; wherefore it is written: We must seek more instruments through which that which is *for the end* is sung, either the triumphal song, or that which belongs to the one who causes victory. The phrase used by Theodotion, *for victory in hymns*, can also signify this. This song, then, or melody, or psalm, having the aforementioned subject, proclaims what has been told to us beforehand, more commonly to the prophet David, but more mystically to Christ, who takes on the person of the saints, at times accounting their tribulations as his own, and their enlargements in these, (since the voice of the saints is that which says, *In everything afflicted, but not distressed*), and at times turning back those who are heavy-hearted and those who love vain things. The difference between the words "song" and "melody" does not greatly involve inquiry. For by the song, the inclination of the voice of the one speaking is signified, but by the melody, perhaps also the technique of the mystic song sung in rhythm. ^C According to the laws of anagogy, the well-tempered and rationally examined way of life, occurring to the glory of God with sound dogmas and words beneficial to others, would be the melody. *In my calling, the God of my righteousness heard me*, etc.

rebuking me, he says, you have disciplined me for my sin. In disciplining us, the Lord disciplines us for our iniquities, as He also did the paralytic in the Gospel. *Hearken to my prayer, O Lord, and to my supplication; give ear to my tears, keep not silence.* This is an exhortation to pray with tears. *Refrain from me, that I may be refreshed before I depart, and I shall exist no more.* I shall not exist such as I was; but may I become, may I become [at peace], through the refreshment that comes to me from You. Refreshment from God is the soul’s impassibility, accompanied by the knowledge of things as they truly are. For as concerns the sinners who are not, it is said: *They shall be as though they were not.* And *God called the things that were not.* Therefore, let us walk after the Lord our God and cleave to Him, that we may become existing things in Him for the ages of ages. *And He brought me out of the pit of misery and out of the miry clay, and set my feet upon a rock, and directed my steps.* Those who think that nothing beyond the literal sense is signified in Scripture, let them say what kind of great good it is to have stood the feet of the body upon a literal rock, such that one would thank Him who granted this. *Even if Moses and Samuel stood before my face, praying for certain of these impious ones, I will not hearken to them*, says the Lord. It is written, therefore, concerning him: *Moses and Aaron among His priests, and Samuel among those who call upon His name. They called upon the Lord, and He hearkened to them; in a pillar of cloud, He spoke to them. They kept His testimonies and the ordinances He gave them. O Lord our God, You hearkened to them; O God, You became propitious to them.* For since they kept His testimonies and the ordinances He gave them, when they prayed, they were reckoned among those who call upon Him. And in the one hundred and forty-fourth Psalm, we are taught more precisely who this caller upon Him is: *The Lord is near to all that call upon Him in truth*, implying that some do not call upon Him in truth; for *not everyone who says to me, Lord, Lord, shall enter into the kingdom of heaven.*

^A We, however, say that he who has been delivered from the aforementioned pit and mire, and has been established upon an unshakeable and firm perfection in respect of virtue, announces the things set before us; for to the one who has thus stood upon the rock, it follows that his footsteps are also directed, as he passes from vice to virtue. But what is the rock? Let us learn from Paul, who says: *And the rock was Christ*, the support of all, the elect stone, the one placed for the foundations of Sion by God and Father, upon whom we are all being built, a spiritual house and a holy temple for a habitation of God in the Spirit. ^B Therefore, we have not only been made firm upon the rock of faith in Christ, but we have also been taught to make straight paths instead of the once-perverted ways. But beforehand He set our feet upon the rock, that is, upon the faith, having drawn us up out of the mire and having established our bases upon a most pure soul. It should be observed, however, lest it escape us in Scripture, that affliction is appointed for sinners and a scourge for those who are already righteous. ^C That the temptation given to the saints as they contend is called an affliction, we are moved to believe by many sayings other than those already mentioned. For it is not a matter for wonder if a scourge touches sons who have sinned, as Solomon says: *And He scourges every son whom He receives.* And again, it is necessary to realize that the things which happened to the Egyptians on account of Israel are called scourges; since it is the lot of sons to be scourged. For it is also said in the eighty-eighth Psalm: *If his sons forsake my law, and do not walk in my judgments, if they profane my statutes, and do not keep my commandments, I will visit their transgressions with a rod.* ^D Now that these things have been said, to be afflicted is not among the things that depend upon us; but to be displeased and to give in is among the blameworthy things that depend upon us; which the Scriptures call being hemmed in. But it is the work of the saints—in addition to not giving in—to rejoice in them, as they are occasions for greater prizes and promises, as the Apostle says:

[†] upon us, and upon those who are called Christians, to the mind that is invoked—for this is the beautiful name that is invoked upon us. "Vanity" is also spoken of, as well as "false madness" and the worship of idols. "Stop," [implies] divination and every heterodoxy. For it is written: ^A *He is stretching out madness in the house of the Lord*; they have clearly implanted divination. For there have been very many false prophets from Jerusalem, speaking from their own hearts, and not from the mouth of the Lord. *You have done many things, O Lord my God, Your wonders.* That is, either as things that are not by nature countable, as they exceed by their multitude the nature of number. *Burnt offering and sin offering You did not ask.* But the prophetic word, having cast these aside, pointed to the rational sacrifice. *In the scroll of the book it is written concerning me.* It does not refer us to this scripture and not to that, but to all ^B divinely inspired scripture, which proclaims concerning Him. And he says that all things are one "scroll of the book," in that the Word who came from Himself to us is recapitulated into one, *to do Your will, O my God.* By "will," he means that of the Father, according to which He took away the sin of the world. *He gave Him authority to execute judgment, because He is the Son of Man.*

One must, therefore, know this generally: that the designation "man," when holy ones are called "gods," is taken as a reproach; but when sinners are called cattle and wild beasts, it is placed as a term of praise. An example of the former is: *I said, "You are gods, and all of you are sons of the Most High; but you die like men, and fall like one of the princes,"* ^C and: *For where there is envy and strife among you, are you not carnal and walking according to man?* An example of the latter is: *You will save men and cattle, Lord.* For we first find the Son of Man—a person defined in Scripture as being called "God"—in the present record of Daniel, and after him Ezekiel, prophets who were in the captivity; but no one before the captivity—as far as the matters recorded according to the irrefutable testimonies of the divinely inspired books are concerned—is called by this designation. What, then, is the need to speak concerning the Savior, when the Gospels are full of this voice?

And "such as is the heavenly, such also are the heavenly." Again, and in this way also, because they are ordered to know that "the Lord has made wonderful his holy one," it will be inquired how the sons of men, who are in the worse state, are ordered to perform the work of the most holy. For to know that "the Lord has made wonderful his holy one," is an achievement of the most holy. It is easy, however, to resolve this, since the same person, while among the worse, may be a Son of man according to the earthly man; but having changed—which is not impossible—he may become a Son of man according to the heavenly man. And these sons of men who are such in the secondary sense, seeing that they are sons of the earthly man, might reasonably be called "heavy-hearted" and lovers of vanity, and seekers of falsehood. For the mind of the flesh is in them, and a carnal love, and a seeking of the enemy of truth, that is to say, of falsehood. For heavy-hearted are those who have the iniquity sitting upon a talent of lead in their heart, which, being heavy, will sink down with the Egyptians like lead in the mighty water of the waves of life. But contrary to the heavy-hearted are those who are under the light yoke of Jesus.

^A

But, as we were saying, the people that is repenting asks of God why He has thus abandoned it, leaving it in such affliction and gloom. Now, the word “Where,” when spoken of God, brings great grief to the righteous man, for it is a term indicative of place; and it is the height of folly to think that God exists in a place, for place exists in conjunction with bulk, whereas the Divine is free from bulk. “For You are the God, my strength, why have You cast me off? And why do I go about in gloom while the enemy oppresses me?” The Savior goes about in gloom when He took Peter and the sons of Zebedee and said: “My soul is sorrowful even unto death.”

“For the end, a psalm of instruction for the sons of Korah.” The premise of the psalm is spoken from the perspective of the nations, or from the perspective of those in the Diaspora, or from that of the Maccabees. “In God we will be praised all the day.” By “all the day,” He denotes the life in God, which consists of dispassion and the knowledge of God. These things were indeed done by You in other times, but in the present we have been proven desolate of Your providence. “You have turned us back from the enemies, and those who hate us have plundered for themselves.”

“The Lord will hear me when I cry to Him,” etc. Great is the voice that reaches God—not that which among men is loud and strained by the greater vibration of the air, but the pure and unclouded outpouring of the governing faculty of the soul, consisting of words sent up to God. For one must know that there is also a voice of the hidden man of the heart that does not use the body, which at times a man, having gathered himself together, and having entered into his inner chamber, and having closed the door of his senses, and having become altogether apart from the body, sends up to the One who alone hears such a voice. For this very reason, when no sensible voice is recorded by Moses as having been uttered toward God, He says—as we have learned from the Book of Exodus— “Why do you cry to Me?” Every voice that is an outpouring and request to God concerning earthly, small, and base things is a brief voice; and forbidding this, the Savior says in offering it to the Father: “Ask for the great things, and the little things shall be added to you; ask for the heavenly things, and the earthly shall be added to you.”

“Be angry, and do not sin,” etc. The expression “be angry” signifies an imperative accusation.

For our Lord is sweet-voiced, saying: “I have come that they may have life, and that they may have it more abundantly.” And: “I am the bread that came down from heaven, and gives life to the world.” For Moses, and anyone else who was righteous, found favor before God; but upon the Son, all the Father’s grace was poured out. For the Father was speaking in the Son. Hence, she who ministered to his arrival among men is called “full of grace.” For in him, all the fullness deemed it good to dwell, and so forth. Or, the entire power of heaven has been anointed with the contemplation of things created. But Christ has been anointed beyond all others and those who partake of him, evidently anointed with the knowledge of the Monad. Therefore, Christ alone is said to sit at the right hand of the Father. And by Christ, I mean the Word who is with God, the Lord who descended upon us. “Myrrh and aloes and cassia from your garments, from ivory palaces.” “The daughters of kings have gladdened you in your honor; the queen stood at your right in golden-embroidered clothing, arrayed and adorned.” By the garments of Christ, we must understand those who are, so to speak, in Christ and about him through faith, sanctification, and spiritual intimacy.

Aquila also confirms this interpretation regarding the expression “be angry,” as he wished to interpret the original Hebrew; for the condition that is unpremeditated—which we previously mentioned is called by some a “pre-passion”—thinking it to be a shaking and an agitation of the soul, he says: “Be agitated and do not sin.” This “be agitated” is not imperative (for it is absurd for the prophet to command one to be agitated), but, as we said regarding “be angry,” it is indicative, meaning: “If it happens that you are agitated, do not sin.”

“The things you say in your hearts, be pricked in your beds,” etc. Through these words, he seems to teach that everyone, upon going to bed, ought to demand of himself an accounting of the things done during the day, and for those things that occurred contrary to right reason, he should rebuke himself with blame, pricking himself with that Word. For if this is performed more frequently, it will keep us from falling away from our duties. “The things you say,” he says, “let these prick you at the time you surrender yourselves to your beds.” And by a part of sinful deeds, he signifies all sinful deeds; for the part of sinful deeds is that which is done through words, and perhaps the Word also brings forward [for examination] other practical sins as well.

He calls the churches in this place "ivory palaces." For *baris* (palace/tower) is the name given to any fortified tower; and we say that those who are established in the glorious power and grace are "founded," for they have been founded upon the Rock. "Ivory" is used to signify that they are bright and precious. These, as palaces and royal houses made of ivory, are daughters; for since the disciples are sons of the kingdom, they would reasonably be called kings as well. He "begat" the churches, as Paul also says: "Through the gospel I have begotten you." Therefore, the daughters of kings delighted you with intelligible fragrances, that is, at the time when it was appropriate for you to be honored by them. For when they are called, then they have also honored you. From these aromatics, the oil of the law was also compounded, from which priests were anointed, as well as the tabernacle and the liturgical vessels. The holy disciples [...] of God. And in another way, myrrh is a symbol of burial, as the evangelist taught, saying that Jesus was buried by Joseph of Arimathea with myrrh and aloes. And *stacte* is the finest part of the myrrh itself; for when the aromatic is pressed, as much as flows out of its own accord is set apart as *stacte*.

And that queen, as one reigning together with her own bridegroom, and bearing the royal and luminous garment of incorruptibility. She takes the right side of Christ, who distinguishes between the vile and the good, as the shepherd does between the goats and the sheep. She stands, therefore, in garments of woven gold, embroidered with intellectual doctrines, and variegated with the diversities of the virtues. As for the word "arrayed," "embroidered" is found neither in the Hebrew nor among the others. "Hear, O daughter, and see, and incline thine ear, and forget thine own people and thy father’s house; for the King hath greatly desired thy beauty; for He is thy Lord. And the daughters of Tyre shall worship Him with gifts; the rich of the people of the land shall entreat thy face. All the glory of the king’s daughter is from within, in golden fringes arrayed, embroidered." Aquila rendered it *he shall worship*, but Symmachus *thou shalt worship*, and not by the impulsion of worship toward her. They initiate the queen into the mysteries, so that she may be anointed for the bridegroom. It is to hear first, and then to know; it is clear that after reviewing the things done during the day and the matters concerning them, thus remain silent. "Offer the sacrifice of righteousness, and hope in the Lord, etc." He who offers from unjust gains does not offer a sacrifice of righteousness, nor does he who does not distribute to the needy according to the worth of what he possesses, nor he who gives out of sadness and necessity. It teaches most clearly that the divine Word did not command these things in relation to the sacrifices that those who encounter the books have understood; for He said in the fortieth Psalm: "I am God, thy God. I will not reprove thee for thy sacrifices; and thy burnt-offerings are before Me continually. I will take no bullocks out of thy house, nor he-goats out of thy flocks; for all the wild beasts of the field are Mine, the cattle in the mountains and the oxen. I know all the birds of the air, and the beauty of the field is with Me. If I hunger, I will not tell thee; for the world is Mine and the fulness thereof. Shall I eat the flesh of bulls, or drink the blood of goats? Offer unto God the sacrifice of praise, and pay thy vows unto the Highest. And call upon Me in the day of trouble, and I will deliver thee, and thou shalt glorify Me." And in the fiftieth:

They call the Church "daughter," inasmuch as she has been adorned for the heavenly bridegroom. For they have become fellow-workers of God, ministers of God, reconciling to Him through faith her who is under the heavens—the Church, he says, from the nations; for the one from Israel has not been destroyed. We, therefore, were once foolish and children of wrath, and the idolaters were our people. So, too, it was once said to Abraham: "Get thee out of thy country, and from thy kindred, and from thy father's house." Even now those who approach the divine illumination, turning toward the west, say: "We renounce thee, Satan." And what is the reward of this? "So shall the king greatly desire thy beauty"; he does not speak of her natural beauty, but that which is according to the image of purification, needing only to be revealed. For no one can purely approach the faith through Christ without having made a complete forgetting of former evils. The people of the Church were once the idolaters; the father's house is the wisdom of the age, in which Satan resided as a tenant. Tyre is the metropolis of the Canaanites, greatly addicted to idols. "For I desire mercy and not sacrifice, and the knowledge of God rather than burnt offerings." That these are a legislation concerning sacrifices, Paul taught, saying: "Who serve unto the example and shadow of heavenly things." The one who encounters the laws concerning sacrifices must therefore struggle to interpret them in two ways, examining them both according to the symbolic sense and according to the more hidden and mystical sense. These things have been noted by us in summary, as we wished to interpret the passage, "Offer the sacrifice of righteousness," and consequently, "Trust in the Lord." For it is not possible to hope reasonably before having done righteousness; but for one who acts righteously, it is possible to trust confidently, and to expect the good things of the Lord; for hope is the expectation of good things. But since it has been asked by many whether the good and noble man will hope for anything—since the perfect man possesses good things and lacks nothing, and therefore hopes for nothing (for hope concerns things that are absent)—whereas another view is that there are "good hopes" because benefits are always most continuously succeeding the good things of those who are noble and good; let us also briefly discuss the problem according to the intention of the Scriptures.

^A And if we fight, we fight against justice itself. Again, fleeing from injustice, let us take refuge in justice; if we take refuge in it, it is called a refuge. But if we struggle with it, it is called power. "The streams of the river gladden the city of God." These are the gifts of the Holy Spirit: for, he says, "rivers of living water shall flow from his heart." And he was speaking about the Spirit. "The Lord of hosts is with us." And the Lord promised in the holy apostles: "Behold, I am with you." And: "Where two or three are gathered in my name, I am in the midst with them." Again, the Lord God of hosts is with us, so that we may never fall from him. For if God is for us, who is against us? He himself shall fight for us, but we shall be silent. "He chose for us his inheritance, the beauty of Jacob, which he loved." The beauty of Jacob, which he loved, is the knowledge of God. "Sing to our God, sing! Sing to our King, sing with understanding." The righteous man praises the Lord at all times, but the sinner confesses and praises God at that moment when some good thing from God is set before him. It is clear that to hope for all things fully, and to despair of nothing that can be stored up for the saint, could not healthily be called the work of anyone other than one adorned with perfect love; as if, by breaking down the "hope for all things," we wish to describe them, we shall say: to inherit the kingdom of heaven, to be comforted, to be called sons of God, to see God, to be satisfied with the righteousness for which one hungers and thirsts, to partake of perfect mercy, and, in a word, to be in everything which the truthful God and our Lord and Savior Jesus Christ promised. "For eye has not seen, nor ear heard, nor has it entered into the heart of man what God has prepared for those who love him." ^B "Many say: Who will show us good things?" etc. The simpler ones will assume it is said here that, while the things stored up in the promise are being proclaimed, the many say: "Who will show us these things, and make us be in them?" It is clear that they are struck as if by truths, and desire them, but because of human weakness, having committed many sins, they do not quite grant themselves that they will see them and live in them.

^A Who is the faithful and wise steward? And: Who is wise and shall understand these things? And: Lord, who shall dwell in your holy mountain? Thus it is said here too: Who will show us good things? From the volume of the commentary on the fourth Psalm, upon the verse: "Many say: Who will show us good things?" Since there is much seeking among men concerning what things are good and what things are evil—and while some say that good things and evil things are not dependent on our choice (as those who declare pleasure to be a good, and pain to be an evil), others confine good and evil solely to things that are a matter of choice, saying that only the virtues and the deeds done according to them are good, while vices and the activities done according to vice are evil—and since there is a third group that mixes these, saying that good and evil things are in matters both of choice and not of choice; reasonably, being dragged about by these plausibilities, the many who believe and are eager to learn might say, concerning the subject of what is good, the verse: "Who will show us good things?" That the nature of good things is in things that a matter of choice, anyone at all who accepts the teaching concerning judgment would confess without needing to be taught.

For the nations are worse than those inhabiting the world; and yet they have been preferred in the calling, so that those who were previously in a bad state might partake of the benefit from the Physician. Again, the earth-born are preferred before the sons of men, and the rich before the poor: the order that is despaired of and difficult has been called before the poor unto salvation. For such is the philanthropy of the Physician that imparts the benefit to the weaker. Together, the communion of the calling is also a gatherer of peace, so that those who previously had contrary dispositions toward one another might be joined to one another through the church unto love, with no one turning away or fleeing from the former things, and especially not the rich, which is an order despaired of and difficult toward salvation. Let neither the rich man be arrogant toward the poor man, nor the poor man fear the power of those who are well-off; let neither the sons of men despise the earth-born, nor the earth-born again be alienated from them; and let the nations be accustomed toward those who inhabit the world, and let those who inhabit the world receive with love those who are strangers to the covenants. Or disease, and cachexia, and shame; but regarding external things, wealth and poverty, glory and dishonor, noble birth and ignoble birth. Some will also think, according to the Scriptures, that there are likewise three kinds of good things and three of evil things; for they will accept virtues and vices as being good and evil, after what is acknowledged also by us regarding virtue and vice, and the actions pertaining to them; they will use expressions that ostensibly declare bodily and external things to be good or evil; and regarding virtues and vices, what need is there to speak, when moral matters teach that we must choose justice, and prudence, and temperance, and courage, and the actions pertaining to them; and to avoid those contrary to these? Therefore, there is no need of examples for the goods that come from the choice. But they will show that bodily and external goods exist from the literal interpretation in many places; however, for the present, it suffices to set forth some things from those lying in Exodus, and Leviticus, and Deuteronomy: as in a promise toward those who keep the commandments; and as in a threat and curses toward those who transgress them;

I will incline my ear to a parable; I will open my problem upon the psaltery. ^A These things may also be said with reference to the apostles. He calls his enigmatic sayings "parables." For indeed, the Lord, when conversing parabolically with the crowds, offered the interpretations of these things to the apostles in private. For Christ, being the power of God and the wisdom of God, said: "My mouth shall speak wisdom." For, as they discoursed theologically concerning Him, they proclaimed Him to all men, having their minds sharpened so as to understand all the parables of Christ even before His interpretation. Wherefore, after these things, the Savior said: "Have you understood all these things?" And they say to Him, "Yes." Their heart, therefore, meditated on understandings which they opened to those unable to follow along through the instrument of the body, the soul inhabiting it serving for this purpose. For He took this in place of a psaltery for the striking up of divine hymns through these things, each part moving scientifically within it. "Why should I fear in the evil day? The iniquity of my heel shall compass me." But were the holy apostles not such as these, or rather, the prophet saying these things, that it might be said concerning them: "I will send upon you fever, and jaundice, and eyes failing, and your soul wasting away"; in addition to these, in Deuteronomy, the Word threatens those who depart from piety with an incurable rigidity of the back. And those who wish to declare the extrinsic good things according to the divine word will use these things from Leviticus: "If you walk in My statutes, and keep My commandments, and do them, I will give you rain in its season, and the land shall yield her increase, and the trees of the fields shall yield their fruit. And the threshing shall reach to the vintage, and the vintage shall reach to the sowing; and you shall eat your bread to the full; and you shall dwell in your land safely," and so forth; and from Deuteronomy they will use these things: "And it shall be, when you pass over the Jordan into the land which the Lord your God gives you, and you keep to do all His commandments which I command you this day; that the Lord your God will set you on high above all nations, and all these blessings shall come upon you, and overtake you, if you listen to the voice of the Lord your God."

they having committed no sin, nor was deceit found in their mouth. It is likely that they sinned in the final, ultimate, and most minute respects, which is what is said: "The iniquity of their heel shall surround them." Or as Symmachus says: "The iniquity of his footprints," which he brought forth. For, as it were, it was only the weak and faint footprints of iniquity that were in them. Therefore he says: "Why should I fear in the day of terror," of the judgment of God? But if in the face of the Lord, you find that which mentions his heel, you find Judas, who is the extremity of the body and approaching the earth. For the apostles are the body of Christ. We do not, therefore, fear the iniquity of the heel, that is to say, the betrayal of Judas at the time of the cross. "Do not be afraid when a man grows rich, and when the glory of his house is multiplied, because when he dies he will take nothing." For we brought nothing into the world, says Paul, and it is evident that we cannot carry anything out. And Paul and those like him think thus; but sinners [take] not nothing, but [they do not take] everything; for they leave their money behind here, but they carry out with them the sins that have accrued from them. And they will put you to shame, saying, if we do not also confess that it is evil to be demon-possessed and to be moonstruck; just as, conversely, it is good to be delivered from these. But even the apostles, performing gifts of healings and workings of powers, by that very act were doing good to men and delivering them from evils; and those who say these things will also cross over into the coming age, saying that pain is evil, that is to say, that sinners are handed over into eternal fire. But if pain is evil, then pleasure must necessarily be good. Clearly, then, from what has been said, [there are] things which can further confuse those who are not able to resolve what has been brought forward, regarding the fact that there are three kinds of goods, and three of evils according to the logic of the Scriptures. This deception, therefore, has not only deceived those of the believers who are admittedly guileless, but also some of those who claim to possess wisdom according to Christ, imagining that the Creator’s promises are of a certain kind, and that nothing beyond what is signified by the literal words is meant by the threats.

He speaks of a sacrifice of praise as befitting the righteous, and vows as the promises; for thus it is said elsewhere: "And I will pay my vows to the Lord." But to the sinner, God said: "Why do you declare my statutes?" For "praise is not beautiful in the mouth of a sinner." For if he transgresses all the commandments at once and practices every kind of wickedness, why does the sinner bring forth the divine scriptures upon his lips? Why does he take up the covenant of God in his mouth? He hates discipline and sins. Or it is as it is written: "This people honors me with their lips, but their heart is far from me."

"And that you may be justified in your judging." God conquers, having done all things that contribute to salvation. "You shall sprinkle me with hyssop, and I shall be cleansed; you shall wash me, and I shall be made whiter than snow." Hyssop is a symbol of dispassion, and the washing signifies knowledge. And through dispassion we are cleansed, but through knowledge we are sweetened. "You shall make me hear joy and gladness; the bones which have been humbled shall rejoice." I mean that you will cause to be heard by me again the joy that is to be in the final times through the Holy Spirit.

If they are compelled to pass to allegory, their supposition will be invalidated, as it would imply that the Law threatens bodily disease and what are considered external evils to the ungodly, or that it promises that bodies will be healthy and that there will be abundance for those who have followed in the path of God. But how is it not foolish to be proud and boast of evils for those who are in them? For if tribulations are evils, yet the Apostle says to boast in tribulations; but this is foolish, and the Apostle is not foolish; therefore such exercises of the holy man are not evils; he who, being afflicted in everything, is not crushed; being perplexed, is not abandoned; being tested, is not put to death; being thought to be poor, makes many rich; and being supposed to possess nothing, holds everything; for the whole world of wealth belongs to the believer, but not even an obol belongs to the unbeliever. Furthermore, it follows for those who suppose according to Scripture that there are three kinds of good things, and clearly also of evil things, that the righteous would always be in many evils, according to the truth of the prophecy which says: "Many are the afflictions of the righteous." Therefore, it is not possible to remind those who imagine these things to be evils of what happened to Job.

What, then, could this be, if not that knowledge concerning the resurrection? This he also taught by saying: "The bones which were once humbled shall rejoice," or rather, at the time of the resurrection, according to which our bones shall spring up like grass. However, considering myself worthy of no pardon, having become—after such great gifts—one who teaches others the incarnation of the Only-Begotten, and His passion, and the resurrection, and the forgiveness of sins, and the magnificent gifts of baptism, having been taught all these things beforehand, I supplicate to partake of that grace. “Rejoicing” is joy in that which is good. “Cast me not away from Thy presence, and take not Thy Holy Spirit from me.” He prays not to be cast far from the divine providence (for he has called this the "presence" here), nor to be stripped of the grace of the all-holy Spirit, which is altogether the cause of receiving the prophetic spirit and gift. “And establish me with a guiding spirit.” Many have called the sovereign reason the “guiding spirit” here. “And let the walls of Jerusalem be built.” The holy man did not give his money at interest or usury. But to suppose that fever occurs because of sins is a doctrine of extreme uneducatedness, since the causes of such a disease are often obvious: either because of the environment, or because of such and such waters, or because of such and such foods; and if health and wealth were the prizes for the righteous, no wicked person should be healthy or wealthy. But one must seek health in such a state of the soul, and wealth according to Solomon, which happens to be a ransom for the soul, saying, "The ransom of a man's soul is his own wealth." One must flee the poverty according to which it is written, "But the poor man does not endure a threat." Furthermore, one must interpret wounds, and bruises, and diseases as those things which happen to unwary souls because of wickedness—regarding which the prophet also blames those who find themselves in such states, saying: "From the feet even to the head there is no wound, nor bruise, nor festering sore."

"The heart of the wise is not their mouth." Since this man—be it Doeg or Saul, having sinned—is therefore a fool, for this reason he says: "Your tongue has devised injustice." Elsewhere it is said regarding those who speak unjustly: "They have sharpened their tongue like a serpent." But there, it is to show how sharp is slander. "You have loved evil more than goodness." It does not say this because you hated goodness and loved evil, but rather that you loved these in such a way that you loved evil more than goodness; it is like that which is written in the Gospels: "Men loved the darkness rather than the light." "Those who eat my people as they eat bread." "Drawing near to me, they afflict my flesh." "For God has scattered the bones of those who please men; they were put to shame, because God has despised them."

He will cut asunder the portion of the hypocrites in the day of judgment; when the sinners are cast away by God, then they receive eternal shame, just like the Jews. For then He will say to them: "I do not know you." "O God, save me by thy name." And the wealth which they think the Scripture promises, and bodily health, will be different from righteousness and from holiness itself, and from piety, and from the godly fear of such great noble deeds—things which it is the lot of men to receive who do not know the dignity of virtue, but prefer its material aspects. For it is the most absurd thing of all to say that wealth and bodily health differ from noble deeds. Because of these very wicked doctrines, some have consequently accepted that even after the resurrection, in the first promises, we are to eat such foods and drink, and some even to beget children. These things, having reached even those from the nations, will cause Christianity to be seen as having the reputation of great simplicity, while some who are strangers to the faith have much better doctrines. But we shall now set forth what has appeared to us from the examination of the sacred words. For we said that it is pleasing to say that goods and evils are among things that are within our choice and things not within our choice; but we did not count among the goods not within our choice health, and beauty, and noble birth, and good repute, and wealth.

^A Therefore, it is not only in order to become good and excellent that there is need of both our own choice and of divine inspiration—which, as far as we are concerned, is without choice—but also to remain in virtue once we have become good and excellent; for even a person who has attained perfection might fall away if he were to become puffed up because of his goodness and attribute the cause of it to himself, rather than offering the due glory to Him who granted by far the greatest share in the acquisition and preservation of virtue.

We consider that the reason for this is something like that which is stated in Ezekiel, according to which one might have walked without blame in all his ways, until iniquity was found in him; we believe this also applies to his having fallen from heaven according to Isaiah, having once become the morning star, rising in the morning, and later being broken down to the earth. ^B For it is not only in the case of the sons of men, if any one be perfect, that it is true—in the absence of wisdom from God—that he is reckoned as nothing, but it is also true in the case of the angelic order, and the order of archangels, and of all that is divine only in so far as God is present with it.

"God shall hear and humble them, He who is before the ages; for there is no exchange for them, and they have not feared God. He stretched out his hand in recompense; they profaned His covenant." Between the morning and the evening is the midday; and Jacob indeed wrestled with the angel at dawn; but Abraham saw the angels at midday; and Lot in the evening. Regarding that which he says, "I will declare my prayer," says David, watching the prayer which circulates from me by night and by day, "I shall be delivered from those who fight against me, and He will grant peace." And the phrase, "they were many with me," stands for "they became a multitude against me." The Seventy interpreted this thus: "He stretched out his hand against those who were at peace with him"; for Saul did not pursue an enemy, but a benefactor, one familiar and known; nor did Judas betray an enemy, but the Savior and the dispenser of good things. Therefore, the phrase "He stretched out his hand against those who were at peace with him" signifies that he stretched out his hands so as to pay back the requitals; indeed, he brought forward nothing good, but all things full of wickedness; and this is what is signified by the following: "He shall redeem ... His covenant." This relates to such passages as in Job: "If we have received good things from the hand of the Lord, shall we not endure the evil things?" and in Jeremiah: "Evil has descended from the Lord upon the gates of Jerusalem." For instead of saying, "If we have received such good and pleasant things as have reached us from Providence, shall we not willingly endure bitter and painful things?" the phrase is used: "If we have received good things from the hand of the Lord, shall we not endure the evil things?" And instead of saying, "These things have come to pass in certain ways in Jerusalem by Providence, for the sake of disciplining those who dwell in it," it is written: "Evil has descended from the Lord upon the gates of Jerusalem." It is therefore necessary, when understanding these matters, not to be stingy with words, but to grasp when these terms are applied properly to the things themselves, and when they are used in a figurative sense due to the scarcity of terms. But if the Savior healed such things, and bestowed health, and sight, and hearing upon men, one must primarily seek their inward sense, as the Word through these historical accounts signifies that He heals the passions of the soul.

For by fastening his skin to the noose, he underwent a swift death. Similar calamities befell the Jews after the crucifixion, when they were handed over to the Roman army; for they did not depart this life according to the law of nature, but were struck down by military weapons. "His words were softer than oil, yet they are arrows." Symmachus says: "Their mouths are smoother than butter, but the heart of each of them makes war." What follows also agrees with this: "Words are [as] arrows, [yet] they are daggers; these strike the inner chambers of the belly." "Cast your anxiety upon the Lord." One must remember this in the time of anxiety; have God, he says, as your helmsman and charioteer. And similar is the saying: "Do not be anxious about what you shall eat or what you shall drink." Hang all your affairs upon that providence; for thus you will abide unshaken and unmoved. "But You, O God, will cast them down into the pit of destruction; men of blood and treachery shall not live out half their days; but I will trust in You, O Lord." The pit of destruction is punishment. Sinners are incomplete in their birth; therefore David prays, saying: "Do not take me away in the midst of my days." For Abraham fell asleep full of days. Just as in the case of physical light, it is destined to cooperate with those who have healthy eyes for the sight of itself and of sensible objects; in the same way, God, by a certain power reaching the mind of each person, if it be not covered from any quarter where it reaches, nor has undergone any hindrance to its own sharpness of vision from the passions, becomes the cause both of His being known, and of the mind enlightened by Him reaching other intelligible things. It is not surprising, however, if some who are insightful in certain arts or sciences, or very sharp regarding the understanding of certain moral and logical problems, are ignorant of God. For we liken their intellect to an eye gazing at everything rather than at the sun, and never rising to contemplate its rays. Yet, just as the solar ray reaches the face of one who looks at it, and it is not possible for one who is in its presence to lack the sun; so it must be understood that everyone who contemplates the law of the divine Word, having applied his mind to understanding God, partakes of God altogether; which I believe the Prophet signifies by saying here:

The Lord slays those whom He permits to sin excessively; for from this it comes to pass that forgetfulness of God occurs. "In God I will praise my words." I will praise—that is, I will make them praiseworthy. "All their reasonings are against me for evil." Not all put forward wicked reasonings, but all these reasonings lead to evil. For the serpent says to Eve: "You will be as gods, knowing good and evil." "My enemies shall be turned back." If you wish to turn your enemies back, pray without ceasing. "God sent forth His mercy and His truth." Christ says in the Gospels: "I am the truth." "Awake, my glory; awake, psaltery and harp, I will awake at dawn." Another says: He thus urges himself to weave the divine hymn, calling the prophetic grace his own glory, and himself the psaltery and harp, as having become an instrument of the Spirit (for he hints at the soul by the psaltery, and the body by the harp). Or he takes up these customary instruments so that, by striking them, he might usually perform what is suggested by the Spirit: "May God have mercy upon us, and bless us, and cause His face to shine upon us, to know Your way upon the earth, Your salvation among all nations," and the rest. Those who share in such light and are able to say in deed: "The light of Your countenance, O Lord, has been marked upon us," being the cause of suffering nothing at the time when those who need such remedies are being punished, possess the light in which they have participated. And I think this is signified in the Psalms and in Ezekiel; in the Psalms in this manner: "You gave a sign to those who fear You, to flee from the face of the bow, that Your beloved might be delivered"; and in Ezekiel: "And the glory of the God of Israel went up from the cherubim, which was upon them, to the threshold of the house. And He called the man clothed in the linen garment, who had the girdle upon his loins. And He said to him, Go through the midst of Jerusalem, and set a sign upon the foreheads of the men who groan and are in pain for all the iniquities that are done in the midst of it." And to these He said, as I heard:

Since therefore these men also, in expressing themselves similarly by saying "Rabbi" and "Teacher," were plotting to hand him over to the cross, for this reason they were compared to the likeness of the serpent. "Like wax that has melted, they shall be taken away; fire has fallen, and they have not seen the sun." Another of the interpreters clarifies the meaning of this passage, interpreting the miscarriage that happens due to famine from the womb in these words: "The untimely birth of a woman shall not see the sun." "For behold, they have hunted my soul." They hunt the soul through evil thoughts when they suggest to it things that are not good as though they were good, just as when fishermen wrap bait around the hook. "They shall return at evening, and they shall be hungry like a dog, and shall circle the city." They shall be hungry, because they did not receive the life-giving bread; he calls them "dogs" because of the shamelessness of the soul. As for the expression "They shall circle," it is because, being cast out of their homeland and barred from it by royal laws from without, they go around in a circle, scarcely ever catching sight of it from afar. For an interchange of events was taking place. Therefore, when it is said in these very Psalms, "Wine gladdens the heart of man, and bread strengthens the heart of man," one must understand the true bread, which is the most nourishing for the intellect, and the fruit of the true vine, which intoxicates in the best way. "From the fruit of their wheat, wine, and oil they were multiplied, etc." In the Hebrew, it had "from the time." And the Seventy have set it down in this way, so that the meaning of the whole phrase is as follows: "At the time of the reaping of the seeds of wheat and barley, and of all these legumes, they were multiplied." Those who receive the grain ration in due season were multiplied from the time of the wheat, being benefited by the seasonableness for their multiplication. Similarly, one must also speak concerning the wine that gladdens the heart of man. "In peace I will both lie down and sleep; for You, O Lord, have made me dwell in hope separately, etc."

The sons of old, because of their own wickedness, fell into the rank of dogs, while the nations that were formerly like dogs were deemed worthy of the honor of the sons. Who are they that shall return at evening and hunger like dogs, and shall circle the city, if not the men of blood and the workers of iniquity? And why "at evening"? Because these things were to happen at the consummation of the age. Instead of "they shall hunger like dogs," Aquila interpreted: "And they shall crowd like a dog," and Symmachus: "And they shall sound together like dogs," and Theodotion: "They shall sound like a dog." By these words, he openly calls them dogs, because late in time, at the arrival of our Savior, like Saul of that time who persecuted the innocent, they were to wage war against Christ himself; since the same Holy Spirit also taught through the prophet Isaiah concerning the same people: "All of them are mute dogs, not knowing how to bark." And in Psalm 21, which sketches the Savior's sufferings, it is said among other things, from the very person of the Savior: "Many dogs have circled me." Therefore, these men shall hunger, being deprived of the bread of life, since they did not receive the heavenly bread and the saving food. "Give ear to my words, O Lord; consider my cry. Attend to the voice of my supplication, my King and my God," etc. We must consider what greatness of intelligible voice we ought to have, in order to call upon the understanding of God, and such words as are fitting for the Lord, and a voice of supplication that is confident also in the attention of the Master. But no one who is ruled by sin will say to God: "My King"; and those whose god is their belly will not say "My God" to God. "In the morning You shall hear my voice," etc. Let him who has laid aside the works of darkness and put on the armor of light say these words. "In the morning I will stand before You, and I will watch; for You are not a God who wills iniquity, nor shall the wicked dwell with You, nor shall the lawless remain before Your eyes," etc. As soon as the sun rises, I will stand before You, and I will be in contemplation, that You are a God not willing iniquity, nor shall the wicked dwell with You, nor shall the lawless remain before Your eyes. For just as a disease does not remain in the eyes of a physician who is able to cure it, so neither do lawless men remain before the eyes of God.

^A nor is there now any longer a king, nor a high priest, nor a prophet; nay, not even scribes and Pharisees and Sadducees are among them. Yet He does not say they are to be killed; therefore their race has continued, and the succession of their children increases. For they were not killed, nor were they extinguished from among men, but they exist and are established, yet in such a way as having been cast down and brought low from the honor they were once counted worthy of before God. "But scatter them by Your power," He says; which indeed has come to pass. Disperse them throughout all the inhabited world, and make them scattered and vagabonds, since they have used agreement against You. And what does this teach? Another scripture, instead of "lest they forget Your law," contains "Your people": for if they had been made to disappear from among men, being nowhere and in no wise alive, they would not have seen, He says, My people, nor would they have known My Church flourishing. Scatter them, therefore, everywhere on earth, where the Church is also about to be established, so that by seeing the Church founded by Me, they might come to a zeal for piety. Thus, even these things the Savior prayed for on their behalf. "The sin of their mouth, the word of their lips,"

"—in order that you may know how you ought to conduct yourself in the house of the Lord, which is the Church of the living God. According to both contemplations, one enters into the house and worships toward the holy temple of the Lord, by the mercy of God rather than by one's own conduct and understanding.

"Judge them, O God; let them fall away from their counsels. According to the multitude of their ungodliness, cast them out, for they have provoked you, O Lord, etc." It is more profitable for one who sins to be judged by God than to be outside of judgment. And to fall away from wicked counsels is not an evil for the one who falls away, provided he does not reach their wicked end; just as it is not good for one who is reaching for the higher things not to reach the end. It is very elegantly put, how he has not said from where he casts them out, so that it might not be clear to the many. But I think it is from their ungodliness according to the multitude of them. For God does not cast some out of His own accord; for those who distance themselves from You, he says, shall perish.

"O Lord, lead me in Your righteousness because of my enemies; make my way straight before You, etc." One who purposes to think and act rightly has many opponents.

The children of the Jews will therefore return at evening, seeking God not in the light, but in darkness. And for this reason they shall hunger like a dog, failing to find the true food, and they shall circle Jerusalem, which has been sacked, lamenting over it and beating their breasts. They shall be scattered abroad; for they happen to be dispersed throughout the whole earth, serving everywhere, and pursuing all the most abject and servile trades and all unseemly methods for the sake of hunger; and being gluttonous, they are not satisfied, and for this reason they murmur against God; that is to say, they do not give thanks, for this is characteristic of them as ungrateful people.

"But I will sing of Your power, and I will exult in the morning of Your mercy, because You have become my protector and my refuge in the day of my tribulation. O my helper, to You will I sing; You, O God, are my protector, my God, my mercy." Those people, then, will suffer such things, having dared to do such things. But I will hymn Your mercy, and when the intellectual light has risen, giving the dawn to the inhabited world, I will glorify Your measureless compassion in all the churches.

An age is a natural system, containing rational differences of the knowledge of God from diverse bodies. "They shall exult unto the age," he says, because there is also an eternal dwelling place for them. "And all those who love Your name shall boast in You; because You will bless the righteous, O Lord," etc. If those who love are superior to those who fear, boasting belongs rather to those who love. But if there is a reasonable boasting even in the fear of the Lord, it is less than, "they shall boast in You." Noah blesses Shem and Japheth; Melchizedek blesses Abraham, and Isaac blesses Jacob, and Jacob blesses the twelve, and Moses blesses the tribes; but above all these, and after all these, the Lord Himself will bless the righteous, analogous to, "I Myself who speaks am here," and to, "Will He not go along with you?"

"As with a shield of good pleasure You have crowned us," etc. The weapon and the crown of the righteous are the same; so that he who is armed is crowned, and he who is crowned is armed. This has some similarity to, "With a crown of luxury He will shield you." Therefore, the knowledge of God, if it defends against enemies, is a shield of good pleasure; but if it causes one to reign over the passions, it is called a crown.

Or perhaps, having departed from wickedness—now figuratively called "earth"—he says these things; for "the rock was Christ." "You will add days to the days of the king; he will abide forever before God. Who will search out his mercy and his truth?" The years of Christ as king will not fail for eternity. The Son is before the Father, as the Son is the never-failing God of mercy and of truth. For who, he says, will trace out the argument concerning providence and creation? "Thus I will sing to your name forever and ever, to pay my vows day by day." The one who promises and does not pay his vows to God is not in the day that is "day by day"; for the first day is to turn away from evil, the second is to do good. "For from him is my endurance; for you are my endurance, Lord." "The sons of men are false in balances, to do wrong, they being altogether from vanity." Theodotion puts it thus: "Yet a vapor are the sons of man; false are the sons of man, like the weighing of a balance"; for, he says, human affairs are easily dissolved, and they shift up and down like a balance. And according to the Seventy: "For indeed the harmonies of her bones are disturbed, and she herself is greatly troubled. And you, Lord, how long?" etc. This is said elliptically, instead of: "How long will you not deliver my soul, nor save me according to your mercy, nor turn me back?" But he who does not rely on works to be saved will say: "Save me for the sake of your mercy." After hearing that the Lord had taken away his sin, David, wrestling with trials and tribulations and tasting of remedies, begs the Physician for deliverance from the remedies. "Turn, Lord, deliver my soul; save me for the sake of your mercy," etc. He sets two things here: the turning back and the delivering of his soul. For this was what was most sought after by the righteous. "Turn back," that is, restore me to intimacy. But also "deliver" it, while it is among enemies. You turned away because of my sins; turn back because of your loving-kindness, even after having given me over to trials for the sake of discipline. "For there is no one in death who remembers you; and in Hades who will confess to you?" etc. He who remembers God, who says, "I am the life," is not in death.

As those who trust in fleeting things, neglecting equality and failing to keep their heart as if in a fair balance, and yet there is no profit from this: wherefore Symmachus said, "They are all together made vain." If the saints are not vain, the saints are not sons of men; for generation according to man is rendered void. They are vain who sit down before the vain and corruptible affairs of this age. Those who lie regarding righteousness (for it is the balance of the virtues) are false sons born of the father, the devil. "If riches flow, do not set your heart upon them." This must be said to those who are greedy. "For you will render to each according to his works." He who has the argument concerning providence and judgment; for this is shown by the verses that follow: "O God, my God, I rise early to you; my soul has thirsted for you, how often my flesh for you in a desert and inaccessible and waterless land." It is good, according to the literal passage, to rise early to God, and to make the first-fruits of every action prayer and kindness toward a neighbor, whether in visitation or in sharing. For this reason he said, "Blessed are those who weep now." "My eye has been troubled by anger, I have grown old among all my enemies," etc. Nothing so blinds the mind as troubled anger. Because of this disturbance of the eye, even he who seems to see the intelligible things sees not clearly, but confusedly. And the saying, "I have grown old," means: I have become old and long-lived, tarrying among them in the life where they are; or, I have taken up the old man with his deeds, who is corrupted according to the desires of deceit. "Depart from me, all you who work iniquity," etc. It is proper to demons to work iniquity always; to men not to do so always; to angels never to do so. "For the Lord has heard the voice of my weeping. The Lord has heard my supplication, the Lord has received my prayer," etc. He who understands the blessedness of those who weep, and who weeps, will say these things to all who are present to him working iniquity, both visible and invisible. First, God hears the voice and the weeping, then the supplication, then He receives the prayer. "Let all my enemies be ashamed and greatly troubled," etc.

Not only with our lips, but also in our heart, must God be praised; for according to Paul: "With the heart one believes unto righteousness, and with the lips one confesses unto salvation." *In thy name I will lift up my hands.* The righteous man lifts up his hands in the name of the Lord when, from sound doctrines concerning God and the piety towards Him, he raises his practical actions away from earthly things; he lifts up his hands in the name of God. Whether it be from any other teaching, whether philosophized among the Greeks, or in any heresy whatsoever, perhaps he does lift up his hands, but not in the name of God. *Let my soul be filled as with marrow and fatness, and my mouth shall praise thy name with joyful lips.* Just as the rich and nutritious foods of the body are more delightful to living creatures, so too would there be some things, corresponding to such bodily fats, among spiritual foods. Wherefore, knowing this in contrast to the food of the soul which receives that of the body, the Prophet prays, saying concerning it: *Let my soul be filled as with marrow and fatness.* Such indeed were the things regarding the parable of the fatted calf. Wherefore, understand from this how many pursue the man from whom the Prophet prays to be delivered, lest, if he were not delivered, his soul should be snatched away as by a lion. *O Lord my God, if I have done this, if there is injustice in my hands, etc.* This passage is useful for forgiving wrongs. "If I have done this," he says, "which I am suffering; if I rose up against my father, or acted lawlessly." For he puts forward his lack of resentment, invoking the mercy of God. *If I have repaid those who render evil to me, I might then fall away from my enemies empty, etc.* If the pedagogic Law permits the rendering of evil, as to children still being disciplined, this one was no longer a child in Christ, but had already become evangelical. *I might then fall away.* The righteous man, having conquered, departs full of his enemies; but the wicked man, as one who has been conquered, falls away from them empty, possessing no fullness. From the same. He is empty who does not say: "And of his fullness have we all received." And such persons are also called reeds, nourishing wild beasts within themselves, concerning whom it is said:

I think that for us to exult in God and to sing his praises cannot be accomplished without the shelter provided by what are called the wings of God—that is, his virtues. For it is by these that God is exalted, and raised high, and magnified; and having come under them, we remain with him, as we are laid open and become receptive to him. "My soul has cleaved behind thee." The things behind God are the things that follow after God, which he promises even to show to Moses. "But they in vain have sought my soul; they shall enter into the lowest parts of the earth." He prays prophetically that those who are pushed from the epiphany of the earth may descend into its coarser parts, where they cannot act against those who are struggling in a human body—even if it seems that it is only said about those seeking the soul of the one praying. The "lowest parts of the earth" are the abyss, where they shall go. Therefore, in the Gospel, they say to the Savior: "Hast thou come to torment us before the time?" praying that they not be sent into the abyss yet, but that he allow them to enter into the swine. "They shall be delivered into the hands of the sword; they shall be portions for foxes." He says they shall be destroyed, not by powerful enemies, but by those who dwell nearby. You shall say the same also concerning the enemies of the righteous one. "Arise, O Lord my God, in the ordinance which thou hast commanded; and a congregation of peoples shall encompass thee, etc." Instead of: "Arise with the ordinance which you commanded, commanding it to the powers that cooperate with the congregation of peoples that encompasses you." "And for this cause return thou on high." "The Lord shall judge the peoples, etc." After the resurrection, return into the height from whence you descended. From the same: "When I have been lifted up," he says, "I will draw all men to myself." "Now let the wickedness of sinners be brought to an end, etc." When someone no longer sins, his wickedness is brought to an end; or else the wickedness of sinners is the devil. "If you do not turn, etc.," up to "he shall descend, etc." It may be that these things are tacitly said concerning the devil. For he, in addition to these things, "hath travailed with injustice" and so forth, being wrath. But the Father of him who said, "I am the life," does not prepare in his bow the instruments of death; therefore he sets his bow in the cloud, so that he may not bring forth water for a flood upon the earth. Therefore, these things must be thought to be said concerning the devil. And they are the fiery darts of the wicked one, which he wrought against those who are burning and fired by passions.

But to Him alone who is in Zion—that is, in the watchtower and in virtue—is a hymn befitting to God, as to One who has been exalted from the gates of death and wickedness, and is therefore able to declare all the praises of God in the ecclesiastical gates of the daughter of Zion, the Church. For a hymn is not beautiful in the mouth of a sinner, because it was not sent forth from the Lord. And again, if those outside the Church wish to theologize, or even to hymn God, they will not be able; for the hymn that is fitting, the hymn of God, is in Zion alone, in the Church. Understand Zion also as the heavenly city. For it is there that perfect and true hymns are rendered to God; for just as there is a Zion below and a Jerusalem below, so too is there a Zion in a place that is above every corporeal place. "In spirit and in truth shall you worship God," where true prayers are rendered. "Hear my prayer; to you shall all flesh come." "Flesh," meaning every man. And all flesh shall come to Him through repentance and purification, no longer remaining flesh, or living according to the flesh. "Blessed is he whom you have chosen and taken to yourself; he shall dwell in your courts. We shall be filled with the good things of your house." Perchance the pit is a place of punishment, into which, by the providence of God, he who dug it shall fall. His head is on the same level as the rest of his body; for there is nothing of him that is above; for which reason he is also called a dragon. With reason, then, his iniquity, which has been lifted up and exalted against the knowledge of God, being brought down, shall fall upon his own head.

PSALM VIII. To the end, concerning the winepresses, a psalm of David, etc.

Also in the 80th and 83rd Psalms you will find the inscription: "Concerning the winepresses." But for these things, let us take what is said about Noah planting a vineyard, and the blessing concerning Judah from Jacob, "binding his foal to the vine"; and that of Issachar, who, "seeing the rest, that it was good, and the land, that it was fat, he bowed his shoulder to labor, and became a husbandman." And indeed Uzziah was a husbandman, having vinedressers in the hill country. And the wife of every just man is like a vine flourishing on the sides of his house, from whom comes wine that gladdens the heart of man. And the Preacher "planted vineyards, he dug a winepress." And Solomon says, "And your vats shall overflow with wine." By the same.

[GREEK COLUMN] Because of your enemies, to put an end to the enemy and the avenger, etc. By the enemy and the avenger, understand the true Nebuchadnezzar. Christ destroyed the devil through fishermen and the unlettered, and those who are infants in malice. For I will see the heavens, the works of your fingers, the moon and the stars, which you founded, etc. For I will see the heavens. We clearly understand this matter when we know both its word and its cause. The works of your fingers. You will inquire whether the works of the fingers of God are different from the works of his whole hands, and whether the former are a part of the latter. The moon and the stars, which you founded. Why did he not name the sun? Perhaps because when someone is being introduced, he first understands the things of the night, and only later, at some time, those of the day. What is man, that you are mindful of him? Or the son of man, that you visit him, etc. If it is in wonder that he says these things because the Lord is mindful of man and visits the son of man, it is clear that he visits in order to bestow benefits.

Since the Jews, he says, although seeing the surpassing nature of the signs being performed through faith, lied against you, nevertheless, in place of them, the multitude of all the nations will worship you. Symmachus has stated this more clearly: "All will sing of your name." These things, then, are a prophecy of the present time, during which the God of all is praised among all the nations, and Christ the Master is called Most High by all. "Who turns the sea into dry land." For this, he says, is the God who grants also to us the ascent to him and salvation; he who struck the sea, parted the river, and caused our ancestors to cross over without danger. "We passed through fire and water, and you brought us out into a place of refreshment." Therefore, those who have nobly endured the struggles for piety, and who are accustomed to be found virtuous through temptations, having then conquered and standing at the end of their hope, say: "We passed through fire and water." And in the Gospels, the unclean spirit, in the case of those possessed by demons, sometimes cast them into fire and sometimes into water. Yet water and fire are contrary to one another. These things, however, are understood even after the incarnation of our God and Savior; for man has been crowned with glory and honor. For he raised us up together and seated us in the heavenly places, as the Apostle says. "You have put all things under his feet, sheep and oxen, and also the beasts of the field, the birds of the air, and the fish of the sea, etc." Where it concerns clean sheep and oxen, he added "all things"; but where unclean ones might be included, as in the case of the beasts of the field, "all" is not said. Likewise also with respect to the birds of the air and the fish of the sea.

PSALM IX. For the end, concerning the hidden things of the son, a psalm of David, etc.

Hidden things are the secret knowledge of the mysteries concerning Christ, the true God. "I will confess to you, O Lord, with my whole heart; I will recount all your wonders. I will be glad and rejoice in you; I will sing to your name, O Most High, etc." He who loves with his whole heart can confess with his whole heart. "I will recount all your wonders," and what follow.

^C For he proclaims the incarnation of the Word of God, and his saving manifestation, and the salvation of all the nations. Having beheld with the eyes of the Spirit the salvation that was to come to all men through the divine manifestation, the prophet entreats that this be provided as quickly as possible, so that we may all harvest the blessing generated by it; then, through what follows, he teaches us more clearly. For the face of the Creator of all things shall shine forth, which fills us with blessings and mercies, when the character of his substance has appeared to us and manifested himself to those who are worthy; ^D for since he is the image of the invisible God, he who beholds him, beholds the Father. For "he who has seen me," he says, "has seen my Father also." Then he blesses and shows mercy to those who have been benefited, Jesus holding every spiritual blessing in the heavenly places for them. "As smoke vanishes, let them vanish; as wax melts before the face of fire, so let the sinners perish from the face of God." As smoke is a concomitant of fire and light, so too are sinners in relation to the righteous, not having become such according to a primary design. When the enemy who advances by wickedness is brought to naught and retreats backward from being hindered, then those who are strong in wickedness shall become weak. Then, according as they sin, they shall perish, the face of God working this for them. For when it is contemplated, it causes earthly things to disappear. "You have sat upon the throne, you who judge righteousness," etc. The throne of God is Christ, but the throne of Christ is the incorporeal nature. "You have rebuked the nations, and the ungodly one has perished; you have blotted out their name," etc. The word "rebuked" signifies correction, which is evident from: "Reprove, entreat, rebuke." "You have blotted out his name." God blotted out the name of Abram by making him Abraham, and that of Sarai by calling her Sarah, and of Simon by naming him Peter. Thus it is consequential that the name of those whom he has rebuked is blotted out, and especially since it follows: "Declare his doings among the nations, for, seeking out their bloods, he remembered." He also makes note that it is not said:

For the preceding logic wanted them also to be light, according to the passage: "You are the light of the world"; and it wanted them to be fire, according to the passage: "Who makes his ministers a flame of fire." But since they have fled from being light, and did not wish to become fire, for this reason they have become smoke. Perhaps, too, the angels, when they punish, are fire; but when they serve the things of our salvation, they are light. And God is fire to sinners, consuming all wickedness; but to the righteous, He is light. For God is light, and in Him there is no darkness. Again, the primary work of bees is honey; but a side-product of the honey is wax. And if you should come to the presence of Christ, you will see the Church as the honey; but as the side-product, the heterodox, to whom He says: "I never knew you"; for He does not know what is incidental. The demons, then, might be enemies who perish, not being fire as angels are, nor light as the righteous are, but smoke that is scattered, which is injurious to the eyes. For formerly they transformed themselves into angels of light, promising divinations and healings, so that men, being deceived, would sacrifice to them even their most beloved ones. Therefore, the passage, "Their memorial has perished with a sound," will be transferred to the swords. But He remembers those of whom He became a refuge. "Declare among the nations his doings," etc. What doings? All the things which Christ told the disciples of John the Baptist: "Go and tell what you have seen: the blind receive their sight, the lame walk, lepers are cleansed, the dead are raised." These, then, are the god-befitting doings; and the apostles declared them to the nations; and also that through death there is immortality, through the cross salvation, and through burial resurrection, and the destruction of the devil who destroyed us. "You who lift me from the gates of death, that I may declare all your praises in the gates of the daughter of Zion," etc. The gates of death are sins that lead to death, from which he is lifted up who has not even considered sinning; he who alone is able to declare all the praises of the Lord in the gates of the daughter of Zion, namely, the virtues. "The nations sank in the destruction they made. In this trap, which they hid, their foot was caught. The Lord is known making judgments," etc.

And thus, just as wax is [melted] by fire, not with the destruction of the soul's substance, but of the condition according to which someone is a sinner; for the wax that is melted does not pass into non-existence, but is given over to the substance of the fire, while its quality is destroyed.

"Let them rejoice before God; let them be glad with joy." By adding "let them rejoice," he showed that he did not offer this petition against men, but against demons, at whose scattering and vanishing the nations rejoice and hymn the God who saved them. And "to rejoice" is not good in itself unless it receives the addition—which is necessary—"before God," so that the rejoicing may be worthy of the eyes of God, being not worldly, but a fruit of the Spirit.

"Sing to God, chant to his name, prepare the way for him who ascends upon the settings [the west]. Lord is his name, and rejoice before him." Just as if it were proposed to me to sing to a king, I would need to know what melodies the king accepts, in order to please him by singing; so if I am about to sing to the Lord, I must know the melodies that gladden the Lord, so that I may sing to the Lord with him as my listener. Therefore, to one who says, "My stronghold," you will say that God is already the one being made strong, upon the removal of his human reasonings and movements.

Psalm X (according to the Hebrews). "Why, O Lord, have you stood afar off?" etc. Someone might answer the one who is in doubt with, "Behold, those who distance themselves from you shall perish," and, "I am a God drawing near, and not a God from afar," says the Lord in the prophets. By not helping those who are treated unjustly, you seem not to be present at what is happening, you seem to stand as it were from afar and not even to see; this increases the wickedness of the evil, but it inflames your poor and casts them into despondency.

"Because the sinner is praised in the desires of his soul," etc. Often those who sin prosper in the world. For this is what the Apostle also said: "Evil men and impostors will go from bad to worse, deceiving and being deceived." And in another psalm it is sung: "These are sinners, and prospering in the age they have acquired wealth." Sinners and unjust men are therefore praised both by themselves and by their sycophants and parasites, and by being blessed they are moved even more toward sin.

Since even sensible things serve as stepping-stones toward the understanding of higher things, it must be known that one who sings uses a voice alone, but one who plays the psaltery uses an instrument as well. Look at yourself, therefore, as without a body, and ponder the meaning of "singing." Ponder also your body, and see the meaning of "playing the psaltery." For he sings to God who, through sound doctrines, disciplines his soul and sends up to Him the appropriate theologies from a purified mind. He plays the psaltery in His name who, through the movements of the body and through the use of the senses, acts in such a way that the name of God is glorified by those who behold him. And just as a musician, while playing the psaltery, does not strike the strings in a confused manner, but knows the times and the places and strikes one note at one moment and another at another; so too, he who knows how to play the psaltery with the instrument of the body regulates it according to the Word of God, and knows when to move the string—the hand or the foot—so that he may walk as he ought, so that he may perform what is fitting; the eye, so that he may not look upon something discordant or toward lust; the ear, so that he may not receive empty gossip; the mouth, so that he may not speak an idle word. It is possible even to use the string of the belly melodiously, whenever we eat and drink for the glory of God. Or perhaps the divine Scripture sets forth His will—which is to bring to pass that which is impossible—inasmuch as "they devised devices which they may not be able to establish." For even in Job, the devil, lying, says: "Having gone round about the earth and walked up and down under heaven, I am come," although he had failed to persuade Job to do anything wrong.

From the same. If those who are making progress do so by the diminution of wickedness, those who have acquired a perfect habit of righteousness are called righteous, as are those who make progress without hindrance. For he says, "The righteous is his own accuser in the beginning of his speech." And if he is righteous, how is he an accuser? And if he is an accuser, he is certainly not yet perfect in righteousness. "Inform the righteous, and he shall add to his reception." Well, therefore, is it said that the devil has mastery over all his enemies—not clearly of the perfect, but of those who are hastening toward perfection. For if there were not a hatred toward Satan, both incomplete and perfect, David would not have said: "I hated them with perfect hatred; they became my enemies."

"Whose mouth is full of cursing and bitterness and deceit, etc." The mouth of the wicked offers nothing useful, but only all that which causes pain and labor to those who receive it.

Therefore, as for this father of yours, if you sin, let him die. If he dies to you, he is not alive for you, even if to others he may seem alive. Become an orphan, and you shall no longer use such a father, but rather the One who will take you to Himself as another orphan. Again, Christ will betroth the human soul; but the devil seeks to become her husband lawlessly, so that he may cause her to be corrupted. Therefore, let your soul become a widow to him, so that God may judge your righteous causes, as you have abandoned him who lived with you lawlessly and who begot you according to wickedness.

An orphan is he who has been deprived, through wickedness, of the heavenly Father, which he himself willingly invited. Those having served the creature rather than the Creator were orphans; and in the world, they were completely without aid and ready for every act of greed. But since they have believed, they have become rich, having God as their Father. Wherefore, God manifested the justice of His providence in the care for widows and the oversight of orphans—[He is] the protector of the souls of the orphans and the helpless. Understand by "orphans" the nations, as they do not have God as their Father; and [understand] the Church as the "widow," as she has not [yet fully] received Christ as her husband, for it was for their sake that He died.

"God is in His holy place." To You, the poor is left, by those who come into the inheritances; therefore, God chooses the foolish things of the world. "You have been a helper to the orphan." An orphan is he who has cast off the wicked father. "For you," says the Savior, "are of the father, the devil."

"Break the arm of the sinner and the wicked, etc." If the breaking of the arm causes sins to disappear, and being set free from sins is a benefit, thus I believe God punishes. And by "arm," He means the soul that has wrought wickedness. "His sin shall be sought, and shall not be found." Either: as the sin of the sinner and the wicked is sought, he himself shall not be found, having become entirely sin and wickedness; or: there shall be a time when his sin shall be sought, and it shall not be found, by reason of his having been purified.

"The Lord shall be King forever, and unto the age of the age, etc." For the Lord must reign through the ages, until He puts all His enemies under His feet. For His kingdom is the contemplation of all the ages that have come to pass and that shall come to pass, through which contemplation even enemies become friends.

For if in the present time vengeance for the helpless and the humble were to come from God, no one would boast any longer, but both those who commit injustice would cease to do evil, and those who suffer injustice would cease to suffer.

PSALM X

Of the same. The bow is an unclean mind. I, he says, have put my trust in the Lord. Sinners are the ones who make war. Who, then, would fear and flee when he has God as a helper and sinners as his enemies? They have prepared their arrows for the quiver. An arrow is a passion-filled thought, and a quiver is a most base habit filled with unclean thoughts.

But God shall shatter the heads of his enemies. The heads of the enemies are the thoughts that first occur to the soul from the demons. That your foot may be dipped in blood, the tongue of your dogs from the enemies by him. The foot of Christ is the man from Mary, who through the passion was dipped in blood; which blood the enemies prevent us from drinking, wishing us to be dogs always, and never to come to the knowledge of the truth. For they know that those who eat the flesh of Christ and drink his blood remain in him, and he in them. There is Benjamin the younger in ecstasy. They say this is predicted regarding Paul. Kingdoms of the earth, sing to God, chant to the Lord. Selah. The kingdoms which the devil showed the Lord, which he receives, not from him who said: "All these will I give you, if you fall down and worship me," but from asking the Father for the nations as an inheritance for himself. The Selah is placed because of: "Lo, he will give to his voice a voice of power." To him who mounts upon the heaven of heaven toward the east, and his power is in the clouds. I think he calls the angels clouds, for they are the ones teaching us: "For we must all appear before the judgment seat, so that each one may receive what is due for the things of the body, whether good or evil."

Of the same. Let us become poor, that the eyes of the Lord may see us. But if the rich are not poor, the Lord does not look upon the rich. With his eyes he sees the poor man, bestowing lavish benefits, even if he who is in poverty is but one. The Lord examines the righteous and the ungodly; but he who loves injustice hates his own soul, etc. Therefore, everyone who sins, as if someone hating [himself], plots against his own soul. Just as, then, he who does what is righteous loves himself, benefiting both himself and his neighbor by leading him to virtue as himself. He calls him ungodly now who, because of sinning, disdains God, who is also judged with the righteous, as is clear from many places, and from that in Genesis: "And the righteous shall be as the ungodly"—for he who is entirely godless shall not rise in judgment.

Of the same. Even if someone does not say that he hates his own soul, he is convicted by his loving injustice of hating it; likewise also he who loves intemperance, or cowardice, or folly. He shall rain down snares upon sinners, etc.

^A Since the boundary of a fearful curse is set forth, that even if an angel from heaven should preach a gospel or teach us contrary to what Paul taught, let him be anathema, who is there capable of beheading Paul—or rather, Christ who speaks within him? Therefore, Christ himself, speaking in Paul, offers such a prayer concerning himself and unto himself; and he testifies in the Epistle to the Hebrews that in the days of his flesh, that is, when he was coming to the cross, he offered up prayers and supplications with loud cries and tears to the One able to save him from death—that is, to the Father—and having been heard because of his reverence, although he was Son, he learned obedience from the things he suffered. Here Paul has taught us things that were silent and missing from the evangelists, saying that the prayer was made with a loud cry: "Father, let this cup pass from me." ^B In order that, having brought them under his own snares and taken them captive, he might manage them as his own. "For the Lord is righteous and has loved righteousnesses," etc. He calls the righteous "righteousnesses," naming them from their conduct. Similar is: "Love does not run out," instead of "he who possesses love."

PSALM XI

It is not in hypocrisy to lure Satan, nor is Christ adopting the will of the world; rather, from his own person, as a matter of economy, he prays voluntarily with crying, with tears, with sweat and drops of blood, with an angel strengthening and, as it were, exhorting and comforting him, even though he truly exists as the Son of God. And being in an agony, he prayed, as the evangelist says, and even more fervently, and he offered the prayer to the Father a second time, and a third time. Therefore, since Paul—or rather, I say again, Christ who speaks in Paul himself—refers such a prayer to himself, who is able to alter what Christ himself has testified concerning himself? "Let their table become a snare before them." This very table proclaims Christ crucified, to the Jews a stumbling block, and to the Gentiles foolishness. This table, when the Scripture is not understood, has become a snare to the Jews. Yet the table was not like this for everyone, but "before that people." Consider if Christ can be called a table, being the Wisdom that says: "I will speak plainly in him against the proud, and I will deliver the needy from their affliction," having risen at the time of his sojourn and arrived to us, so that the salvation of those who were outside of affliction and sighing might be made manifest. Thus Paul, having said, "Wretched man that I am, who will deliver me from the body of this death?" adds, "I thank God through Jesus Christ." For he indicated that the Lord is the one who will deliver the wretched man. For this reason, he had a body of death, he who also says now: "Now I will arise." They say that a "poor man" (ptōchos) is one who has fallen away from wealth, but a "needy man" (penēs) is one who acquires the necessities of life through toil. The Scripture says: "The rich have become poor," and that: "We have become very poor"; and concerning the Savior, "who, being rich, became poor for our sake, that we by his poverty might become rich." It speaks concerning the sighing of the needy, as those who are always sighing over their toil. The phrase, "I will place him in salvation," signifies the phrase, "I will set and appoint," just as also, "whom he appointed heir of all things"; similar also to that which says, "God has set in the Church first apostles," and what follows; and to the elders of the Church:

Those who urge it toward wickedness and ignorance seek it; they were turned to flight with shame, seeing my transformation. Let them be turned back immediately, shamed, those who say to me, "Well done, well done!" The demons say "Well done, well done" when we sin. There is also a time when they send laughter, mocking and opposing us. And let those who love your salvation say always, "Let God be magnified."

But I am poor and needy... And you are my reliever, O Lord; do not delay. The salvation of God and the Father is Christ, his only-begotten Son. "I am poor and needy," Christ says, having voluntarily become poor for the sake of man, that he might enrich him. "Do not delay": for I have obtained your providence. The phrase "do not delay" stands for "hasten as quickly as possible, and do not put off the request."

To David, Regarding the Sons of Jonadab and the First Captives; Hypothesis by Origen, Athanasius

The sons of Jonadab became devout and righteous men, and accurate guardians of their father's commandments; and they were such god-fearing men and noble of character that God himself became a witness to their virtue, speaking to the prophet Jeremiah. For whenever God reveals himself to one capable of the vision of his countenance, he ceases to turn away from him and to hide his own face; which he once did even in the case of Moses, sparing him while he was yet a man. God turns away his face out of care whenever we do things unworthy of his commandments. He does this to draw us toward himself. Or, since the Son is the face of the Father, he asks for his incarnation to happen more quickly; he has set forth such a statement.

"How long shall I set counsels in my soul, etc." One first sets many counsels in his soul, then, in the end, that great counsel over all, the counsel of God, upon which the Spirit rested, upon the rod from Jesse.

"Enlighten my eyes, lest I sleep in death, etc." [Scripture says] "Light for yourselves the light of knowledge." As I am encompassed by misfortunes as if in darkness, and if you do not drive away the darkness of my despondency, but put off the help, the sleep will be turned into death, as grief has mastered my intellect entirely.

"Lest my enemy say, I have prevailed against him." As often as we sin, so often does the enemy say this: "I have prevailed against him."

^A Under these conditions, the first capture of Jerusalem by the Chaldeans also took place. These [individuals] might perhaps represent the apostolic choir, which strictly kept the commandments of the heavenly Father and received praises through the beatitudes spoken to them. Similarly, the first captivity of Jerusalem by the Romans likewise occurred in the case of these apostles, I say. These god-beloved men—that is, the apostolic choir—are therefore introduced in the present Psalm as offering up prayer and thanksgiving to God, for having saved them from those who persecuted them for the sake of the evangelical preaching, and from the demons who are the intelligible plotters against their souls. They then promise to send up only the sacrifices of praise, being, as is clear, exempted from the worship according to the Law.

From the ecclesiastical edition bearing the inscription: "For the sons of Adam and the first to be taken captive." And a little further on: "Those who are dominated by their passions are separated from the rays of the sun; those who fear water are troubled at the sight of water." ^B "Behold, I am present." He says to those accompanying him that he has obtained what he desired; therefore, he also sings. In this same way, we too must sing at every blessing with contemplation, bringing action to bear along with the psalmody. "But I have hoped in Thy mercy; my heart shall exult in Thy salvation." As for them, they, rejoicing in my fall, expect to exult; but I have hoped in Thee and in Thy mercy. "I will sing to the Lord who has done good to me, and I will sing to the name of the Lord the Most High." He who has been blessed should sing, and he who is of good cheer should psalm; for it says: "Is any one of you of good cheer? Let him sing." I shall have in my soul the magnitude of the benefit, such that it cannot be forgotten even in the time to come.

PSALM XIII

"The fool has said in his heart: There is no God. They are corrupted and have become abominable in their dealings." If they are corrupted in their dealings, it is not an evil thought that corrupts a man, but its result, which is wickedness. Having said from a disposition of the heart that there is no God, they subsequently lived as atheists and had a life corrupted and full of all uncleanness. "All have turned aside; they have become altogether useless." Those who say, "We are unprofitable servants," say in effect, "We have become useless."

Of the same. “The fear of the Lord is pure, enduring to all ages.” ^A “Purity is abstinence (20) from transgressions, and the fear of the Lord is pure, making one pure; for through the fear of the Lord every man turns away from evil. But since the fear is eternal, it makes him also eternal who is begotten of it. Reverence and the fear of God beget the enjoyment of eternal goods. Deservedly, therefore, the fear of God is called pure; for human fear is blamed, and carries with it the name of cowardice.

“For your servant also keeps them,” etc. ^B If the servant (21) keeps them, he who does not keep them is no servant. He keeps the things that God desires; and he who is a servant desires nothing else but these. Therefore, he obtains the reward for the things desired. But having set those things that are manifest straight, he prays for those things that are hidden.

“If they do not rule over me, then I shall be blameless,” etc. If aliens (22) do not rule over us, then we shall be blameless, since we were not such beforehand. We shall be blameless, being cleansed even from the greatest sin. And he who brings forward nothing from his own mouth except what is pure, his words will be acceptable, for he who does not open his mouth except by the word of God. But the meditation of the heart of such a one, because of his boldness, is in the sight of God. Sometimes, indeed, another person—who has not relaxed his heart’s meditation and therefore has not been defiled by evil reasonings—can have his heart’s meditation always before God.

PSALM XIX

^C “May the Lord hear you in the day of tribulation, may the name of the God of Jacob shield you; may he send you help from his sanctuary, and from Zion may he support you,” etc. “He who is in a narrow (23) and oppressed way, and who is enduring tribulation, is everywhere in tribulation, and is in a day of tribulation: therefore, he obtains the promised hearing, which he misses who is in the broad way. Therefore, we wish rather that we might be in the day of tribulation; for the name of the God of Jacob will shield us if, having put on his armor, we withstand the stratagems of the devil. Let us pray, therefore, in the day of tribulation, so that we may be heard, and that angelic aid, or some other such aid sent to us, or the help of Christ, may be granted.

^D Of the same. He who walks the narrow and oppressed way is always in tribulation, and when he prays he is heard; but he who holds the broad way is neither in tribulation nor is he heard. For Hezekiah, having received the letter of Sennacherib and showing it to God in the temple, was heard as the people prayed for him.

“May he be mindful of all your sacrifice, and your burnt offering.”

^A Let your sacrifice be made fat, etc. Irrational animals are sacrificed fat, and whole burnt offerings are unblemished; but rational ones, after being purified by holy fire, are deemed worthy of wholeburnt offering once they are purified by the fire of knowledge. God makes fat the whole burnt offering of someone, so that the fatness may nourish the fire that is on the altar. Moreover, there is never a sacrifice of inanimate things, but the whole burnt offerings are of animate subjects.

Of the same. “All,” signifies a multitude, as if he were not mindful of the few.

VER. 5. “May the Lord grant you according to your heart,” etc. What is fitting to be given, and for the asker to receive, as one who knows what ought to be prayed for, and according to what it ought to be. Or may the Lord grant to that towards which your heart tends, your counsel as good.

VER. 6. “We will rejoice in your salvation,” etc. Humans rejoice in riches, or in glory, or in nobility; but the saint rejoices in the salvation of God. For the salvation of the Father in the world is the Son; ^B the salvation of the Son in the world is the cross; the salvation of which it is said, “For today the Savior Lord is born for us,” of whom Simeon said, “Because my eyes have seen your salvation.”

Of the same. It is the salvation of God, to be saved in Him; but among individuals of the human race this is not salvation. The petitions of the one who asks for great and heavenly things are truly fulfilled.

VER. 7. “May the Lord fulfill all your petitions,” etc. But not evil petitions. To whom you offered sacrifices, may he fulfill whatever you asked according to your mind, since what pertains to your counsel is not alien to him.

“He will hear him from his holy heaven,” etc. For the Lord hears every ^C king, who is governed by the King of kings.

VER. 9. “They themselves were obliged and fell,” etc. The adversaries indeed launch attacks on us with malice, but we encounter them with the knowledge of Christ; for the adversary powers will fall when the proclaimed salvation shines upon the world. ^D

PSALM XX.

VER. 2. “Lord, in your strength the king will rejoice, and over your salvation he will exult,” etc. If Christ is the strength of God, then he will rejoice in Him. As, however, strength is, so also is wisdom, and so is salvation.

VER. 3. “You have granted him the desire of his heart, and did not deny him the requirement of his lips,” etc. The desire of the heart is in spiritual things, and the vision of the eyes is those things that are seen.

“He who has not practiced deceit with his tongue, and has not done evil to his neighbor,” etc. Just as the ministers of Satan, when they transform themselves as ministers of righteousness. “And has not done evil to his neighbor.” If not all men are neighbors, the word does not forbid doing evil to those who are not neighbors. But the same applies to, “He who swears to his neighbor, and does not disappoint.” “And he has not taken up a reproach against those nearest to him.” He who has lived blamelessly does not take up reproaches against those nearest to him—the one who has not mocked in the calamity of his neighbor, nor rejoiced in the fall of another, but has sympathized; or he who has not reproached the one nearby, like the Pharisee did to the tax collector, or he who is not reproached concerning those nearby, as Eli was concerning his children, or simply he who has lived blamelessly.

PSALM XV.

“Keep me, O Lord, for I have hoped in you. I said to the Lord: You are my Lord, for you have no need of my good things,” etc. As though enemies were pressing in, he says, “Keep me.” And Jesus, in the prophet, says, “He who hopes in the Lord and in no one else is kept by him.” But no one who is sinning is able to make this utterance true.

How, then, did he receive? What he has, always appears. “And he shall live, and there shall be given him of the gold of Arabia.” The phrase “he shall live” stands for “he shall remain,” as much as he has ordained. “God is good to Israel.” The fruit of Christ are the nations that have believed and have been exalted in piety above Israel. “But as for me, my feet were almost shaken, my steps had well-nigh slipped.” By “feet” and “steps,” he calls metaphorically those thoughts which disregard piety, the movements and cogitations of the mind which are poured out and slackened whenever they turn toward the worse. Such was the wife of Lot; such is he who puts his hand to the plow and looks back; such are they who fell in the wilderness. But in order that you may fear the spilling of your steps, hear the Lord speaking in Ezekiel: “If the righteous man turns away from his righteousness, all his righteousness that he has done shall not be remembered.” For some, having shone in asceticism and all virtues, were later dragged down into a slacker life. “But I,” he says, “did not slip, or else I would have perished; but my steps according to God were directed for me, not well-nigh, nor at all being poured out.” The sinner is outside the land of God, to whom He did not show His wonders. And Christ will say concerning those perfected according to Him: “All my desires are in them.” And indeed, the infirmities of those from the nations were multiplied; but they hastened, changing by repentance. You will inquire whether these were at some interpretation saints who once dwelt in the land of God, before their iniquities were multiplied; or if some of them are Israel, in whom the desires of God were once present; or thus, whether the saints, having their citizenship in heaven, abide on His earth, even if they are still in this land. The “desires of God” are the virtues in their specific forms, as in the passage: “I found David the son of Jesse, a man after my heart, who shall do all my desires.” These God makes wonderful in His saints, who practice these virtues better than the rest of men; for in matchless degree, Apostles, prophets, and martyrs excelled in courage, and Joseph and Susanna in temperance, and others similarly in the remaining virtues. And thus, someone who has been made wonderful is ashamed of his own infirmity, lagging far behind the divine strength.

Rather, because they are being tested in dangers and distresses, they proclaim themselves—since the look upward indicates a refusal or even the memory of death. But if by some chance a corrective scourge should befall their sin, not even that is firm and painful, but light and easily brushed aside, passing over the surface; for the grievous things approach them for only a short time, and then they depart. And if their affairs are carried on in labors, they are not surrounded by toils, nor by miseries, nor by disciplines, as other men are who are scourged through a life of hardship; for the toil of the hands and the need for daily labor for sustenance is given to men as a substitute for scourges. Because many are today scandalized by such things—"there is no looking upward in their death"—he calls the memory of death a "looking upward." "Their iniquity will go forth as from fat." We have often said that "fat" signifies ease and prosperity; so, he says, being in such great prosperity, they used to dare to commit iniquity with full license. "They devised and spoke in wickedness; they spoke iniquity into the height." He does not say absolutely that he will not gather their gatherings, but "from bloods," nor does he say absolutely that he will not remember their names, but "through the lips." May it not be, then, that there are some gathering gatherings "from bloods," shedding them by harming those who are gathered? But He is benefiting, or rather, making alive those who are called; he gathers them not from bloods, but from immortality, remembering their names not from the surface, but from a disposition having depth, and not by utterance, but by deep understanding. Or: even if many saints were killed, yet the gatherings are not in their bloods, but in that of the one Lamb, Christ. "The Lord is the portion of my inheritance and of my cup; you are the one restoring my inheritance to me," etc. The inheritance of a rational nature is the contemplation of the things that have been made and of the ages to come; the inheritance of Christ, however, is the knowledge of God. Christ speaks these things as High Priest, whose portion is the Lord. If the Lord is the portion of the cup, or whatever the Lord is, Christ’s portion of the inheritance is indeed the Father, who remained with him; but the remainder of the inheritance is the people being restored to Him by God.

They do not consider themselves to be just as each of other men, nor that they are destined to be judged along with men. For this reason, my people shall return here, and days full of realization shall be found in them. ^A And they said, “How does God know, and is there knowledge in the Most High?” You will seek this out in some way. For God, he says, promised those things; but these men were calculating among themselves in such a way, thinking that God neither overlooks nor knows anything of what has come to pass. ^B Then, having shown their impiety, he brings forth his own calculations. “My people,” he says, “shall be benefited by the overthrow of the pious.” But the aforementioned impious and godless ones were acting with such impiety as to become a stumbling block to those who saw their life, and to plot and say, “How does he know?”—in place of “How does He know our affairs and pursue them?” It is said: “And how does He have knowledge of our matters?”

Symmachus puts it more clearly: “But they said, 'How does God know, and is there knowledge in the Most High?' And I said, 'Have I then cleansed my heart in vain, and washed my hands in innocency?'” [From] Origen, Theodoret. For what did I gain, he says, by having lived far from those who live in wickedness? For “I washed” stands for, “I kept myself innocent.” “And it was bequeathed to me,” he says, “as if by measure, a land with which I am content, and through my best ones, Jesus and Caleb.”

[From] The same. “Thus the cord of His inheritance became Israel.” And being pleased with His own inheritance, as with the best, He says these things: “I will bless the Lord who has instructed me; moreover, even unto the night my kidneys have chastened me,” etc. ^C One blesses the Lord when a vision has come to pass in the mind. For from His presence come knowledge and understanding. In this way, the Lord instructs him who keeps the commandments. And concerning the kidneys he speaks, which are named along with the heart in the passage, “God, who searches hearts and kidneys.” These, having been perfected through intelligence, instruct the one who oversees them, providing the light of knowledge until the night of ignorance is dissolved. But if the “night” also signifies deeper thoughts—insofar as a mysterious argument is called dark—it is clear that the kidneys instruct one up to this night, making clear the hidden and enigmatic things. The metaphor is taken from the kidneys, in which generation and seminal powers are composed, providing for the reproductive organs.

^A And he who has obtained the dispassion of the soul would justly be reckoned as a fifth among these.

*"For behold, they that go far from thee shall perish; thou hast destroyed all who commit fornication from thee."* He speaks concerning idols. Let us put an end to the modes of mental fornication, so that we may not endure the destruction befitting and owed to those who love sin. By mental fornication, we mean every form of baseness and impurity. For all those who stand apart from You and become distant in their disposition expect nothing other than their own destruction, for in separating themselves from You, they shall perish. No one is separated locally from God, who is not in a place, but through a relationship, the unjust and the wicked are understood to be far from the Just and the Good, which causes perdition, just as drawing near to God by the acquisition of virtue saves. For being far off is the same thing as sinning. He did not say "those who have made themselves far distant," for it is possible for those who repent to be saved by no longer remaining distant in this way. And the one who is doing (sin) is a slave to sin, but not the one who has done it (and ceased).

*"But it is good for me to cling to the Lord, to set my hope in the Lord, to tell of all your praises in the gates of the daughter of Zion."* Peter in the Acts of the Apostles takes this to apply to Christ. Christ accepted corruption for His body, just as the Psalmist says, "having accepted the corruption of death." You kept Your body untasted by perdition. He did not, however, undergo corruption or destruction. For corruption is wounds and injuries; destruction is the dissolving of the body after it has been bound, and its being sent back into each of the elements from which it is composed; destruction is the suffering of one nature by another, as wool by a moth, or flesh, grain, and wood by worms.

PSALM 16

By the same.

For through the things themselves, having received the experience, I shall not be separated from the God who has saved me, and I shall be confirmed in the hope in Him. For through Him I have obtained the return of my hope, and I recount Your wonders in Jerusalem; for He named her herself the daughter of Zion; for just as He calls men the sons of men, so He names Zion the daughter of Zion. For the city has two names; for the same city is called both Zion and Jerusalem by the divine Scripture. Many having philosophized much about the good, the wise man briefly [says] that it is to cleave to God. This indeed is the gathering of virtues toward perfection. The gates of Zion, whose daughter is the soul becoming according to this or even born. Why, O God, have You cast us off to the end? Your anger was kindled against the sheep of Your pasture. You had a laborious indignation against Your sheep. They set their signs as signs, and they did not know as toward the entrance above. Or, He remembered the night, since in the night, having taken Saul while he was sleeping and under his hand, He preserved him, not only by not killing him Himself, but also by preventing those who wished to kill him. By the same. Enter through the narrow gate and the afflicted way, that is to say, the practical life, which, even if now it is of pain and not of joy, yet later it becomes the provider of the fruits of righteousness for those exercised through it. I cried out, because You heard me, O God. Incline Your ear to me, and hear my words. Make Your mercies wonderful, You who save those who hope in You, etc. As if being heard before we prayed, we have cried out while praying. Or, if it is good to cry out, not to say small and despicable things, but having prayed for great things and having attained them, we have cried out when we thus cried out. And many mercies of God happen, because they occur in accordance with a certain human sequence, not being made wonderful by the One who performs them. But few are those which are made wonderful, when they happen paradoxically and miraculously; for example, let those be such who are shown mercy, those being delivered from fevers and leprosy.

For of old, even after the return, they had prophets, Haggai and Zechariah, who foretold the things to come and made clear the plots of the enemies. *Wherefore dost thou turn away thy hand, and thy right hand out of the midst of thy bosom to the end?* The hand and right hand of God is the Only-Begotten. Christ is the right hand of the Father, who is in the bosom of the Father, from whence he came and explained concerning God. Whether the hand and the right hand of God differ, I pause to consider, lest the hand [do] what is against the enemies of the people, while the right hand brings about the good things for the people—as for instance the hand, when God sent rage and anger and affliction upon the Egyptians on behalf of the Hebrews. Why hast thou hidden, he says to the Father, thy Son in thy bosom? Christ is the right hand of the Father; by way of metaphor, [according to] the fact that those who are being exhorted do not accept the exhortation; having first held his hands to his bosom in order to take hold, how does he himself wish to turn back those who are exhorting them? *But God is our King before the ages, he hath wrought salvation in the midst of the earth.* Having taken this from here, some have shown Jerusalem to be the navel of the earth. *In the shelter of thy wings thou shalt shelter me, from the face of the ungodly who have afflicted me, etc.* The righteous man is afflicted and wretched because of the ungodly, at times even pitied as one who is senseless; but then the worthy man is sheltered in the shelter of the wings of God, so that he may not be shaken by being made wretched. *My enemies have surrounded my soul. They have closed their fat; their mouth hath spoken pride, etc.* When we perceive that evil reasonings are surrounding our soul, then we say: *My enemies have surrounded my soul*; but if they dull our intellectual faculty, *they have closed their fat*. It indicates a siege and the cruelty of the enemies, having closed their fat through their striving toward matter. For they are altogether and entirely carnal. Of the same. Intellectual fat is the dullness that befalls the leading faculty as a result of wickedness. Fat seems to me to signify goodwill and brotherly love; and he says that they have shut out all natural compassion, having given no place for brotherly love to [their] reasonings. Some, however, have termed the fat prosperity and well-being.

Or perhaps, whoever falls away from a certain virtue is surrounded by the vice opposed to it. "They have taken me for a lion ready for prey, and as a whelp dwelling in secret places," etc. For enemies make their ambushes against us like a whelp, in hidden and unforeseen places. From the same. Through an unclean thought, the lion opposed to us takes possession of our mind. Having cast away the rational [faculty] of nature, they imitate beasts that desire food, and look out for it, and rush suddenly. "Arise, O Lord, prevent them, and overthrow them; deliver my soul from the ungodly, thy sword from the enemies of thy hand," etc. Sometimes the enemies of God's hand take up the sword of God against us. He therefore prays to God that this may be taken away and removed from the enemies. From the same. Just as Job calls the power that struck him "the hand of God"—for he says, "Let not thy hand terrify me"—so David also calls the sword of God those who are enemies of the beneficent hand of God.

^A And he called the enemies beasts because of their cruelty, and he allowed those who had sinned to have some expectation of pardon through confession. He prays that Jerusalem might not be utterly destroyed, which indeed happened; for many of those who crucified Him believed and were saved. "Arise, O God, judge thy cause." Arise, and judge thy cause. The pride of the demons and of the heretics is known to thee. "To the end, destroy not, a Psalm for Asaph, a song." Symmachus says: "A song of victory concerning incorruption." This Psalm is also said to be in the person of those taken captive in Babylon, promising to praise God when they enjoy divine grace. According to others, it is a song of thanksgiving, as if from Hezekiah regarding the destruction of the Assyrians. But the account concerning incorruption is more elevated, belonging to those for whom the prize of victory is laid up, and for whom the reward of victory has been stored away. Therefore it is inscribed as a song of victory, and it sends us forth "to the end," concerning which the Apostle says: "Then comes the end, when he shall have delivered up the kingdom to God and the Father." "They were filled with children, and have left the rest to their infants, etc." They were filled with their own offspring, the remnants of which they have left to their own infants. For this is also set down in the curses of Leviticus: "Ye shall eat the flesh of your sons." The same. "Of sons" instead of "uncleanness." And not only have they themselves become unclean, but they have also imparted their uncleanness to their children. For it is not the act of perfect men to prefer the unclean to the clean. "But I shall appear in righteousness before thy face, I shall be satisfied with the appearance of thy glory, etc." In righteousness and every virtue the saint will appear before the face of God, but no unjust man shall be seen. And the blessing of being satisfied will be in the seeing and the manifesting of the glory of God. For this is the food that fills every emptiness of the soul, of which he who hungers and healthfully longs will be satisfied by being filled with it. PSALM XVII. "I will love thee, O Lord, my strength. The Lord is my firmament, and my refuge, and my deliverer; my God is my helper, I will hope in him. My defender, and the horn of my salvation, and my helper, etc." The Lord himself is the strength and the firmament of the saints.

And one Lord, who gives thanks in the Church: "We will confess to thee, O God, we will confess and will call upon thy name." We will give thee great thanks for what has been done, for the doubling indicates the intensity of the thanksgiving. "And we will call upon thy name," which was reproached by the Assyrians. Or, we shall call ourselves Christians from his name, and in this we shall be glorified. Perhaps those who are not perfect confess with regard to the goods which they already possess, and call upon [Him] in order to receive others, whereas the perfect do so for the preservation of what they have already received. Or, since the manner of confession is twofold, "to confess" is said twice; the first signifying confession of sins, and the second, the thanksgiving for the goods one has received. But since it is not possible to call upon the name of the Lord in such a way as to obtain that saying, "Whoever shall call upon the name of the Lord shall be saved," unless one has first renounced sin and confessed regarding past transgressions, for this reason the Church persists in confession. But no one prays in such a way as to be displeased with what befalls him. Therefore, even when enemies surround us, we must pray in such a way: "The sorrows of death have encompassed me, and the torrents of iniquity have troubled me. The sorrows of hell have compassed me about: the snares of death have prevented me," etc. Christ, as a man, says these things. For to him death brought forth sorrows, and the torrents of iniquity troubled him when he said, "My soul is troubled," yet they did not hold him. And the "sorrows of hell" encompassed him, when they intended to overtake him, yet he never became a son of hell. The snares of death "prevented him"—that is, they went before him—namely, those sins which lead to death; but they did not entangle him. Therefore, you shall call the "torrents of iniquity" the streams of wickedness, and the "snares of death" practical sins. Of the same: "Sorrows of death," that is, either those that bring forth death, or those that are taken from death, which is the "last enemy" to be destroyed, as proclaimed by Paul. Of the same: "Torrents of iniquity" are those lawless thoughts which are called sorrows when they linger in us, and again "snares" when they put us to death through the act of sin.

If, therefore, we too wish to be found among those who are invoked and to be saved with them, let us become the accusers of our own sin, abandoning it completely. "I will tell of all your wonders; when I receive the time, I will judge uprightly." He says this in the singular, as if each person were saying it, which occurs in the common voice of all. And the "when I receive the time"—that is to say, when we have returned from captivity, because it is not permitted to sing in a strange land. But the apostolic choir also promises to recount the wonders of God, once delivered from its persecutors. Perhaps, however, the Savior is saying these things to the Father concerning the church, that it does not yet contain these accounts of your mysteries, but has need of a time of complete conversion. If, therefore, each of us wishes to hear Jesus recounting the wonders of the Father, let him grant Him time; and he grants time who lives well. The "I will tell" is human, but what follows are the voices of God—according to how we understand it—since Scripture is accustomed to making transitions of persons without marking them. The Only-Begotten is introduced teaching His own activities and discoursing on the theology of the Father. "Stand before Pharaoh." However, when Adam disobeyed God, or rather, listened to the woman, then he heard of the Lord God walking; for God no longer stood before him, and the One who judges does not stand as a good [God does not stand]. But when God is shaken, it is not the heaven that becomes terrified, but the earth, and the foundations of the mountains are troubled, which foundations of the mountains the fire kindled out of the wrath of God will trouble. "The face of the Lord [is] against those who do evil"; for He illuminates the saints, as in: "The light of your face has been marked upon us." Of the same: "And fire from his face set aflame," consuming wood, grass, and stubble, that is to say, destroying wicked habits. Thus, He once set aflame Matthew, who was a tax collector, and Paul, who was a persecutor and insolent man. Of the same: As a good God, He is shaken, so that the earth may no longer despise Him, but fear Him as a Father; and so that the foundations of the mountains may no longer be unmoved, but in trouble. And as a good God, He is a consuming fire, first rising up and releasing smoke, then igniting coals, then descending by bending the heavens, and after this, He shows the darkness under His feet.

And in the consummation, when judgment comes, heaven and earth shall pass away, and they who are on the earth shall die. I said to the transgressors, "Do not transgress," and to the sinners, "Do not lift up the horn." Do not lift up your horn on high, do not speak unrighteousness against God. But indeed, He has also testified to the nations throughout the whole inhabited world through the apostles not to transgress, nor to speak unrighteousness against God. For those from the people transgress, who, though hearing the laws, did not keep them. For God is a judge: He humbles this one and He exalts that one. That is, whomsoever He wills, according to the worthiness of the life lived by each. Or, He humbles the people of the circumcision, but exalts those from the nations, according to the things said in the curses: "For the proselyte who is among you shall rise higher and higher; but you shall descend lower and lower." And in another way: He humbles this one—the mind of the flesh—and exalts that one—the soul and the spirit. And furthermore, He Himself appoints kings and removes them. And He humbles the ungodly, but exalts those who are humble in heart. "For a cup is in the hand of the Lord, full of unmixed wine, mixed." He calls the heaven a mixture.

"And all the horns of the sinners I will break." By "fragments" he means destruction. "And his place was made in peace, and his dwelling place in Zion." But if the place honored among the Jews had been kept unsacked and unwarned, there would be reason to allow the Jews to think it is the one indicated by the Scriptures. But if this has been pulled from its foundations, having been captured many times by enemies, and the place of God is spoken of as being in "peace," it could not truly be reckoned to be the place of God, having been so often captured by enemies; and for this reason, the prophet did not say, "His place has come to be in Salem," as someone might Jewishly understand Jerusalem; but instead of this, he presented the meaning of the thing, saying "in peace" instead of "Salem." If, therefore, there could also be found on earth souls living in stability, untroubledness, and tranquility, these too might reasonably be called the place of God, as being receptive to the divine Spirit. "You have forsaken Me, the fountain of living water." It is good also that the foundations of the inhabited world should be revealed, so that the holy Trinity might be contemplated, which is the source of created things; how could anyone reasonably blame the things that create them, even if they appear somber? The hail, and the coals of fire, and the arrows, and the lightnings, and the rebukes of God, and the breathing of the spirit of His wrath. At the same time, observe that the rebuke is a kind of healing for the one being rebuked, who is reproved so that he may cease from performing worse things. Whence, hearing of the fever and the winds and the sea being rebuked by Jesus, understand this in a way worthy of the kindness of Jesus. Or thus: Mentations, and words, and actions constitute the inhabited world, being built upon habits and dispositions. Therefore, when, having scattered the base with arrows, He throws them into confusion also with lightnings—the hidden things of men being made manifest, as God illuminates the hidden things of darkness—He will also reveal the foundations of the inhabited world, rebuking the ungodly through punishments. And the foundations of the inhabited world are divine men, because of their steadfastness, upon whom those who live according to Christ are built.

That the voice of the many is not referred to the Lord; for it does not proceed according to the Lord. But for the righteous man, not only is the voice in prayer offered to the Lord, but every voice is hallowed to the Lord, by always saying what one ought, and by being entirely according to God. And so, if we do not pray to Him with a soul entirely dedicated, but pray only at the time of need, we shall cry out to God with our voice, but not praying with a pure voice, we shall not be heard. I, even if God heeds me, because of the foolishness in me, do not perceive that God has heeded me; but he who has already advanced and is progressing is not insensible to God's attention or His turning away. Hence, now he says, "He heeded me." But elsewhere, "Why do You turn Your face from me?" if ever you perceive Him turned away, either through temptation or however else God [may do so, etc].

"I remembered God and was glad. I pondered, and my spirit grew faint." Remembering God does not bring faintness and grief, but indeed works gladness. For nothing so consoles the soul as the memory of God; for the memory of God gladdens the soul. But he who forgets Him will grieve bitterly. The enemies are mighty, both the invisible ones and the men who work deception through the so-called knowledge.

Of the same: From this we know that before the coming of the Savior, the demons were stronger than us, but now we are more powerful than them, to whom Christ gave authority "to tread upon serpents and scorpions, and over all the power of the enemy."

"They anticipated me in the day of my affliction, and the Lord became my support. And He led me out into a broad place; He will rescue me, because He delighted in me, etc." Let those who are afflicted but not constrained know that they shall be led out of the affliction and brought into a holy broad place of God; for in the day of affliction, God supports the one who takes refuge in Him, so that he may not be shaken and fall; and supporting him, He leads the one constrained by afflictions out into a broad place, according to the word: "In affliction You gave me breadth"; which comes about, not necessarily by being delivered, but by bearing it nobly.

"And the Lord will repay me according to my righteousness, and according to the cleanness of my hands He will repay me, because I kept the ways of the Lord, etc." He who lifts up holy hands, and is confident to say:

"If the light that is in you be darkness, how great is the darkness?"

By the same. Blameless is he who has in himself the way of God, Christ. For "I am," He says, "the way." And David himself spoke of this way as blameless, saying: "My God, blameless is your way." "And the Lord will repay me according to my righteousness," etc. "With what measure you mete, it shall be measured to you again." This, however, is the voice of saints, who through great confidence are able to say: "Render to your servant." He calls righteousness that which is from faith in Jesus Christ, which has been manifested to all who believe; for to those who believe rightly, faith is reckoned as righteousness.

"With the holy you will be holy, and with the innocent man you will be innocent, and with the elect you will be elect, and with the perverse you will manifest perversity," etc. As I shall be blameless with Him, God, so God will be holy with the holy, and innocent with the innocent, and elect with the elect. But with the perverse He will not be perverse (for that is not lawful), but you will manifest perversity, as with Pharaoh.

By the same.

and the third [is] to the priestly [sort], which already belongs to natural contemplation, and fourth over all, the theological form. We must understand the counsel of the Law in four ways: as declaring a certain type, or showing a sign, or ratifying a commandment for upright conduct, or decreeing as a prophecy. By this method, Moses and Aaron guide the people who journey from vice to virtue. *Instruction for Asaph. Attend, O my people, to my law, incline your ears to the words of my mouth.* We need this for the pursuit of the meaning set before us, so that we may know who the Word is, and who His people are, and what the law is, being different from that of Moses. For David was not a lawgiver, so that he should say, "Attend to my law," nor was it fitting for him to say, "The words of my mouth." For he was not offering words of his own, but those from the Spirit. He, then, who is speaking is the Savior, the law of Him is the Gospel, and the people are the Christians. Perhaps if Matthew had not said that the Psalm is from the person of the Savior, I would not have dared, on account of the [words], "How much we have heard," and what follows, to refer the things written to the Savior. The darkness of this is both the irascible and concupiscible [parts of the soul], which are indeed illuminated by the mind that has received the divine rays. Perhaps also those who have been illuminated by the Truth have a lamp lit by the Lord, and, conducting their actions at daybreak by the Word—because the mind has been illuminated—they also have their darkness illuminated. *For in You I shall be rescued from a band of robbers, and in my God I shall leap over a wall, etc.* Life, I think, is a kind of trial, as in [the case of] Job. There is no escaping a predicament of bitter things for the one who has become in God. One becomes in God by partaking of Him, just as one is rescued from errors by becoming endowed with knowledge; one who does not enter into temptation, not by not being tempted, but by not being caught in the snares of temptation. He therefore leaps over the wall of sin, leaving it behind. *My God, His way is blameless; the words of the Lord are tried by fire; He is a protector to all them that trust in Him, etc.* The blameless way is Christ, who said, "I am the way." And since the words of the Lord are tried by fire, those who hear them say:

We must first meditate diligently on the law, and after the perfecting of our habits, come to theology—that is, to the words of His mouth. Christ is not present in a sensible way to speak the word, so that by turning our ear to it we might fulfill the commandment; rather, there is another ear within us, concerning which the Savior says: "He that has ears to hear, let him hear."

A parable is a discourse that speaks of what has not happened according to the literal sense as if it had happened, though it could have happened; it is rhetorically indicative of realities through the transposition of those things mentioned in the parable. Or, it is a discourse that, through terms not used in their primary sense, conveys the primary sense and leads the one who understands it toward the truth and the primary reality. Or, it is an expression that, by means of others, presents with efficacy the things strictly intended.

"Which we have heard and known, and our fathers have told us. They were not hidden from their children to another generation, telling the praises of the Lord, and His power, and His wonderful works that He has done."

"He teaches my hands to war; and Thou hast made my arms a bow of brass, etc." Brass is a symbol of the practical [life]. For Ezekiel says to Jerusalem: "Your brass was spoiled." Since, therefore, our arms send forth the arrows, he says: "You have prepared my arms as a bow," and he adds "of brass," denoting strength and invincibility, and saying that "You have made me unconquered in the struggles against my enemies."

"And Thou hast given me the protection of my salvation; and Thy right hand has upheld me, and Thy discipline has set me upright at the end, and Thy discipline, it shall teach me, etc." The One who sits at the right hand of the Father, this One is called the Right Hand. By the first discipline He sets us upright, and by the second He teaches us. For an upright way of life raises up the soul, while true knowledge broadens it. The right hand is the Son, who created all things, concerning whom it is said elsewhere: "The right hand of the Lord has done mightily; the right hand of the Lord has exalted me."

"Thou hast widened my steps under me, and my footprints have not grown weak, etc."

^A "And He established a testimony in Jacob, and set a law in Israel, which He commanded our fathers, to make it known to their children, that another generation might know, the children who are to be born, and they shall arise and declare them to their children, that they may set their hope in God, and not forget the works of God, and keep His commandments; that they may not become as their fathers, a perverse and provoking generation; a generation which did not set its heart aright, and whose spirit was not steadfast with God." The next passage is: "Our fathers have told us, declaring the praises of the Lord." The former things, then, were spoken from the single person of Christ, but the things set before us are indeed spoken from the same person, yet He brings in other persons as well, lowering Himself from His divinity and speaking in a human manner. Those who are brought in are His disciples, those of the same race according to the flesh. For this reason, He proceeds in the plural number with the matters at hand. For when He proposed to them His own law, He put forward the promise with royal authority from a single person.

"And Thou hast given me the backs of my enemies, and Thou hast destroyed those that hate me, etc." The enemies give their back when they are no longer able to cast passionate thoughts into the soul.

By the same: "Thou hast given me enemies who have turned to follow me inseparably, so that they have become as if backs to me, or else they are fleeing."

"Deliver me from the contentions of the people; Thou shalt set me as the head of the nations, etc." Christ, who became a sign that is spoken against, says these things, He whom God has set as the head of the nations. For Christ is the Head of the Church.

"A people whom I have not known have served me; at the hearing of the ear they obeyed me, etc." The Scriptures specifically use the expression "I have not known" in reference to those who are inferior; now, however, Christ applied this phrase, "I have not known," to the people who came from the nations. For there was a time when they were not known. You will find that God also says such things.

By the same: "Those who were ignorant were ignored, and those who have known have been known in return."

"Strange children have grown old, and they have limped from their paths, etc." Virtue indeed renews, while wickedness makes old. And the result of growing old is limping.

By the same:

Whatever, therefore, he says, we have learned by hearing from our fathers, all these things we have come to know through the works and the coming of Christ himself. And it was not to another generation, but to their children that the mighty works of the Savior were done. Therefore they did not cease to announce to them the praises of the Lord, and his mighty acts, that is to say, his works that are wonderful and worthy of praise, and indicative of divine power. According to the literal sense: From above, he says, and from the beginning, the eye-witnesses of the miracles taught their immediate offspring; and they in turn passed them on to their descendants, not hiding what they had learned from the generation after them, and so on. They did this, obeying the divine law that says: "You shall teach them to your sons and the sons of your sons." Therefore he adds: but the heavens that declare the glory of God are of the intellectual nature, called heavens because they possess within themselves the Sun of justice; but the heavens that are being destroyed are of the corporeal substance. By the same: For neither the earth, nor the man of earth who is *choikos* (dust-born), can declare the glory of God. For he who is from the earth speaks of the earth. Perhaps the heavens are those who bear the image of the heavenly one, who declare the glory of God. There are also heavens that are the work of the hands of God. Observe the distinction, that "declaring" (*diēgeisthai*) is used regarding the heavens, while "announcing" (*anangellein*) is stated regarding the firmament. "Day unto day utters speech, and night unto night announces knowledge," etc. But also those who embrace the contemplative life store up treasure in heaven, and having their heart there, they are heavens declaring the aforementioned glory of God through the contemplation of intelligible things. The practical ones, however, are a firmament, being steadfast, and they announce the workmanship of the hands of God, working the things of God, and becoming his works. And the luminous understanding, being a day, and being in harmony with another luminous understanding, utters speech.

"It was not hidden from their children to another generation, proclaiming the praises of the Lord, and his mighty acts, and his wonders which he did; and he raised up a testimony in Jacob, and set a law in Israel." He commanded our fathers to make them known to their children, that another generation might know, children who shall be born, and shall arise and tell them to their children. He testifies, he says, and ordained a law for the former people, commanding them to make it known to their descendants, so that no generation would be unaware of it. The conclusion of the law, and its purpose, was this: that having learned the things that had happened, they might obtain a firm hope in him and follow the laws set by him; and that they might not become as their fathers, for they were always setting aside [his commandments], and their heart was not steadfast toward him. For this is the meaning of "its spirit was not steadfast with God." Now, by "spirit," he means the moral choice, the disposition of the mind. "In the sun he set his tabernacle," etc. Our Lord is the "Sun of Righteousness," and in him dwells the Father, in accordance with the saying, "I am in the Father, and the Father is in me." And again: "The Father who dwells in me, he does the works." And the Apostle says: "God was in Christ reconciling the world to himself." And, "He himself, as a bridegroom coming out of his bridal chamber," etc. Christ is as a bridegroom; for, he says, "He who has the bride is the bridegroom." According to his beauty, he imitates a bridegroom coming from a bridal chamber with great splendor. "The law of the Lord is blameless, converting souls; the testimony of the Lord is faithful, making wise the simple; the statutes of the Lord are upright, gladdening the heart; the commandment of the Lord is clear, enlightening the eyes. The fear of the Lord is pure," etc. The spiritual law is a purification for the spiritual, and it converts the soul. The "testimony of the Lord" can be the testimony of Christ upon the cross, the faithful testimony of the Lord, making the simple wise. The statutes of the Lord, which contain the justice of rendering to each according to his worth, are the statutes of the Lord in his law, or they are the things concerning his dispensation toward each one.

^A And they forgot his benefits and his wonders which he showed them before their fathers, the wonders he did in the land of Egypt, in the field of Tanis. And yet, though they had been abundantly benefited, they cast everything from their memory; and proof of this is his being handed over to Pilate. While being benefited by the Creator, the heretics forget, and do not perceive the wonders in creation. Those who deny the things of old did not keep the covenant of God, but also those who disrupt [the understanding of] the divinity did not wish to walk in the spiritual law of the Creator. Tanis is interpreted as "commandment from judgment," or "lowly commandment"; it was concerning Tanis that the wonders occurred. He set the waters as a skin, that is, as in a skin. And he led them with a cloud by day, and all the night with the light of fire. And by day he provided a cloud that shaded and warded off the discomfort of the beam; but by night, for their need, he provided [one] that gave light. And he brought forth water from the rock. And what is the rock, he says, if not Christ? And they continued still to sin against him. He does not say "against themselves," for they were sinning against God himself through their contradiction toward him. Therefore, he says, the law of the Lord being blameless restores the souls of men.

^B Of the same. The fear of the Lord is pure, enduring to ages of ages. Purity is the abstaining from sins, and the fear is pure as making one pure; for by the fear of the Lord everyone turns away from evil. And since the fear is eternal, it makes those to whom it comes eternal as well. Piety and the fear of God procure the enjoyment of eternal goods. And the fear of God is justly called pure; for human fear is reproached and has the designation of cowardice. For your servant guards them, etc. If the servant is guarding them, he who does not guard them is no servant. And he guards the desirable things of God who desires nothing other than them. Therefore, he has as a reward the attainment of the things desired.

Having successfully accomplished the manifest things, he prays concerning the hidden ones. If they do not rule over me, then I shall be blameless, etc. If the alien [powers] do not rule over us, then we shall be blameless, not having been such before. And we shall be blameless by being cleansed even from the greatest sin. And for the man who brings forth nothing pure from his own mouth, the words will be for good pleasure, seeing that he is opening his mouth only to the word of God;

but he who is in the wide [space] is neither constrained nor heard. We must therefore pray in tribulations, so that we may be heard. For Hezekiah, too, having received the letter of Sennacherib and showing it to God in the temple, was heard while the people were praying for him.

"May He remember all your sacrifices, and may your burnt offering be made fat," etc. The irrational animals are fattened before they are sacrificed and offered as burnt offerings, but the rational creatures are fattened after they have been offered as a burnt offering, if indeed, after the purification of the holy fire, they are deemed worthy of knowledge, being sanctified entirely by fire. God makes the burnt offerings of a person fat, so that the fatness may feed the fire on the altar. May there never be a sacrifice of inanimate things, but burnt offerings of animate ones.

By the same. "All" indicates a multitude, as if He did not remember a few.

"May the Lord give you according to your heart," etc. [This refers to] what it is fitting for God to give and for one who is asking to receive, as one who knows what it is necessary to pray for, and how it is necessary to [pray]. Or: "May the Lord give you [what is] according to what your heart holds," your counsel, as being good.

"We will rejoice in your salvation," etc. Men rejoice in wealth, in glory, or in nobility, but the saint [rejoices] in the salvation of God. The salvation of the Father in the world is the Son;

and while I am in the light of the day, I might be sheltered by the light cloud and by the illumination of fire, if ever dark and difficult things should overtake me, while the world is darkened and filled with all ignorance. If in the desert of life, where much ignorance of realities prevails, having cleaved his most solid Word, called the Rock, he should water me abundantly and to fullness, so that the flowing water is compared to the abyss and to the rivers from the spiritual belly; yet I provoke the Most High in a waterless land if, after the instruction, I sin again, forgetting the words that turned me and the water from the Rock, which is Christ. Christ is likened to a Rock because of being unbreakable and unshakable. For the divine and supreme nature is grounded in its own goods. About this [Rock] the synagogue spoke against him, as in the person of Moses, accusing him before Pilate, and having cried out, "Take him away, crucify him." Then they offended him with two blows, just as Moses struck the rock twice. For they killed the Author of life, and then they wished to persuade [the world] that he remained among the dead. "You have given him his heart's desire, and have not withheld the request of his lips," etc. Desire of the heart concerns intelligible things, and the vision of the eyes concerns visible things and spectacles, but the request of the lips concerns the promise regarding things understood and contemplated. "You have set on his head a crown of precious stone," etc. The crown of Christ is God, and Christ is [the crown] of reasonable nature. Precious stones are the pearls of words, concerning which it has been said: "Do not cast your pearls before swine." And the pearl of great price of the merchant, and the disciples of Christ, who, having been plaited like a crown, shall be placed upon the head of Christ. Of the same. From the things which one practices, he is also crowned. For the righteous man, having pursued righteousness, shall receive the crown of righteousness; he who has taken delight in the Lord is shielded by the crown of delight; and he who has been saved by grace receives the crown of graces upon his own head; and he who has stored up with gold and silver precious stones, shall be crowned by the stones from which he has worked. And the Lord crowns those who hope in him in mercy and compassions.

For the natural man does not accept the things of the Spirit. You, too, have been taught to pray for this food. If you understand the daily bread—that which does not depart, which does not feign, which is given into the substance of the soul—and when I discourse about God, about His divinity, about His indwelling in the human body and soul, I am eating the bread of angels, the manna; having found and marveled at which, you will marvelously say: "Man?" What is this? And this exclamation shall become the name of the bread. Pray that God may send us provision for surfeit, not so that we might merely taste, but that we might be filled with the words of life and be strengthened in them.

Yet this is the primary food. The Hebrews, at one time when eating manna, said: "Our eyes are upon nothing but the manna; for we remembered when we sat by the pots of flesh in Egypt." We too lament them, as having sinned at that time, not seeing that these same sins also arise within us. They who are enemies of the Lord find Him, and they who hate Him are found by Him. Through the Law we find God, but through the Gospels we are found by Him, being formerly enemies and strangers to the covenants of God, having no hope and being godless in the world; or rather, through practice we find God, but through knowledge we are found by Him.

*Of the same.* "And He will overtake the swiftest, and He will finish off the most powerful." May the one being punished be found fighting, according to the words: "The Lord fights with a hidden hand against Amalek." "You shall make them as a furnace of fire," etc. He says this in regard to those who are doing evil; for they are a furnace of fire, since "their hearts were heated like a furnace." And it has been said somewhere: "All are adulterers; their hearts are like a furnace." "The Lord shall trouble them in His anger," etc. They are troubled at the expectation of punishment—not simply all of them, but those who are evil for the sake of pleasure and who acknowledge false things. "And fire shall consume them," because they are wood, grass, and stubble. "You shall destroy their fruit from the earth, and their seed from the sons of men," etc.

For in place of spiritual food, we desire to eat leeks, which are stinking, and onions, which harm the eyes of the soul and fill us with foul-smelling sins, and garlic, and to be satiated with the foul odors of carnal pleasures. And longing for the dissolute nature of the world and of bodily things, we desire melons, and, having rejected that which is given for the essence of the soul, we wish to partake of cucumbers. And since we do not want the bread from heaven, of which the prophets are heralds and ministers—called clouds because their mind is carried on high and because, in the manner of clouds, they irrigate others with intelligible showers—God will send us flesh like dust, until it comes out of our nostrils and until it fills us with diseases and infirmities, for seeking out foul-smelling and tear-heavy sin. For those who enjoy worldly things are sick in soul because of these, and are in cholera and disease and every evil because of their double-mindedness. And when he shall destroy their seed from the sons of men (for they who hate the Lord have bent evils against him, and have devised plans which they cannot establish); and when, after this, he shall set them turning their backs, then he will prepare their face among the remnants, so that even in these things, after so many, they might attain to rest, and might behold. "Be exalted, O Lord, in your strength; we will sing and chant your powers," etc. If Christ is the power of God, being exalted in his own power, the Lord is exalted in Christ. Someone sings while contemplating, and chants while acting according to virtue. It is necessary also to contemplate his powers, and to act according to them.

PSALM XXI. O God, my God, look upon me; why have you forsaken me, etc. This is the voice of the Lord Christ, nailed to the cross, and in another way it typifies our own passion. For we were the ones formerly forsaken and overlooked; then, now, we have been taken up and saved by the passions of the impassible One, as if he were appropriating our foolishness and our failings, for he says through the following verses of the psalm: "The words of my transgressions are far from my salvation." As he said:

^A but may he open to us the gates of heaven, the expanses of the intelligible and spiritual realms. Or, perhaps, since virtues are the gates of heaven, just as vices are of Hades and death—which do not prevail against those who have ascended according to Peter to the gates of the daughter of Zion. And may the man in the hidden part of the heart, who is according to the image of God, become a table-companion to the angels, partaking of the true manna and eating food from heaven, and not from the cursed earth which the sinner eats in sorrow. Let those who hear these things take wing and be lifted up; let them no longer be in the flesh, but let them be in the spirit; for those who are in the flesh cannot please God.

But we must proceed to the history. "A table in the wilderness." Our Savior made the soul of Matthew the tax collector, which was previously a wilderness, into a table feeding the souls of men through the Gospel. The soul of Saul the persecutor was also a wilderness, which Christ our God made into a table that feeds. "And he rained upon them flesh like dust, and winged birds like the sand of the seas." He called the quail flesh. He brings upon them a multitude; thus was the great number.

But if he who is still being breast-fed in perfection knew how to hope, then regarding the phrase, "You drew me out," it might be said that even lest he should emerge from the womb, he was plotted against and hindered, so as to be in need of God drawing him from the womb. Perhaps, too, some invisible power draws out every person who is being born from the womb: holy, as Paul who was set apart from his mother’s womb; or worse, as those sinners who are estranged from the womb. But the Father alone drew forth the Savior from the womb, so that, perceiving the exceptional nature of this, he said: "For you are he who drew me forth from the womb," whereas other humans are not drawn forth, but come forth. For he says, "Esau came out like a hairy skin." For this reason, he alone did not exist in the folly and state of infants; for while still nursing at the mother's breasts because of his body, he knew how to hope in him who drew him from the womb. For all human beings, having been born, first approach wickedness.

And he gave them their desire; they were not deprived of their desire. He named the result of the desire "desire," which one might call the "desired object"—such also is what is said by Paul: "Hope does not put to shame." For here it is the end of hope, which is the knowledge of God; for he called this very thing "hope." And he fettered the chosen ones of Israel; in all these things they still sinned. He who is theoretical is fettered when he does not apply himself as he ought to the theory of what has occurred. He [speaks of] "chosen ones," not as the select in virtues, but those in wickedness; for there are, there are some who are preeminent even in evil. Being both selective and accusatory toward the wickedness of the Jews, the Word makes an enumeration of the sins committed by them, demonstrating that the manifestations of divine wrath did not come upon them in vain. And they did not believe in his wonders. And their days vanished in vanity, and their years with haste. The days of those who do not use their times as they ought vanish in vanity. He calls them sinful who take no forethought for what they ought to do. For not one of them dared to descend as far as that. Many calves have surrounded me, fat bulls have encompassed me, etc. You may refer these things also to the intelligible demons, and you will understand by "calves" the wicked powers that work upon earthly things, because the animal is a tiller of the earth; and by "fat bulls," because of the multifaceted nature of their malice, the powers that preside over deceptive words and through them gore men; and by "lion," the devil roaring against us and seizing many, from which lion the good shepherd snatched two legs and a lobe of an ear, as he devours the ear of the soul of man by disobedience, and its journey by means of the legs. Of the same. You will inquire from the point, "Many calves have surrounded me," whether some things are said before the exodus, and others about those after the exodus, or whether all are about those after the exodus. And it is likely that he saw powers standing around him, desiring to take his soul and bring it down into gloomier regions. I was poured out like water, and all my bones were scattered, etc.

^A And He is merciful, and He will forgive their sins, and He will not destroy, and He will multiply to turn away His anger, and He will not kindle all His wrath. But nevertheless, He, using His own goodness, did not endure to deliver them to total destruction. By His deeds rather than by His words it is apparent that God is merciful; for He never used His wrath against men to the fullest extent. For instance, when He decided to bring about the flood, in the five-hundredth year He began to proclaim that the flood would come, and He caused Noah to build the ark for one hundred years. What then, other than this, does He intend by the one hundred years of the construction of the ark, but to turn men back, so that there might be no need for the ark? ^B Again, sparing the Egyptians, He punished them with gadflies and flies and gnats; and when they persisted in sin, He brought the death of the firstborn as the final scourge. He also judged to bring famine upon the Egyptians. Make the famine, O God. For He deems it right that the Egyptians be destroyed by famine. But, He says, I do not wish to punish them entirely. What then do I do? We, however, keeping the spirit of the word, divide the intelligible garments of our Savior, being baptized into Christ, and putting Him on as wisdom and truth and righteousness.

Deliver my soul from the sword, etc. The intelligible sword capable of striking the soul is, then, that of which it was said: "And a sword shall pierce through your own soul also." Therefore, a blameworthy sword is a temptation calling the soul toward disbelief in God, or knowledge falsely so-called, or an unclean thought dragging the soul toward sin; which happens to those who wish to succeed in the practical life.

And my only begotten from the hand of the dog, etc. Those things which are born from this dog are themselves also called little dogs, concerning which it was said: "It is not good to take the children’s bread and cast it to the little dogs."

I will declare Your name to My brothers, etc. These things are said as if by Him having risen from the dead, and having been heard in those things for which He prayed.

From You is My praise in the great church, etc. In the Lord shall My soul be praised; that is to say, not in noble birth, nor in wealth, but in wisdom and righteousness.

The poor shall eat and be satisfied, and those who seek the Lord shall praise Him, etc. I am the bread that came down from heaven. All the ends of the earth shall remember and turn to the Lord, etc. After knowledge comes forgetfulness, and after forgetfulness comes remembrance. He has well placed the words, "they shall remember," for having received existence from God, they shall remember the One who created them; and, having remembered, they shall turn—not one nation, as has been said, nor two—but all the ends of the earth, being enlightened by the light of the knowledge of God. For the kingdom is the Lord’s, and He rules over the nations, etc. For He must reign until He has put all His enemies under His feet. As if he had said that all the unrighteous have become righteous, having ceased to be earthly and corruptible. And my soul lives for Him, etc. The soul lives for God alone in God, having knowledge not only of the things that have happened, but of God Himself. A generation to come shall be announced to the Lord, etc. One generation passes away, and another generation comes. But a generation of wisdom, according to the wise Solomon, is the fear of the Lord, and wealth, and glory, and life. Psalm XXII.

And he turned their rivers into blood, and their rain-water, that they might not drink. I know, according to the figurative sense, many rivers of Egypt contrary to Christ, the true river, whose rain-water gladdens the Church. Whenever God wishes to turn some away from all the streams that are alien to salvation, so that they may go forth and drink from the rock (and the rock was Christ), He makes them turn into blood. For whenever I recognize, with God showing me, that a strange water and opinion is blood, I drink it no longer, so that I may not become a participant in blood. And rain-water would be those who speak things that are brief, yet destructive. According to history, the Egyptians do not have water from above, nor does rain occur in Egypt. Historically, therefore, when all the nature of the waters throughout Egypt was turned into blood at the command of Moses—to the point that the fish, too, were corrupted as the water was changed into a fleshy density—there was no blood for the Hebrews drawing from it; hence, sorcery even had occasion to deceive itself with the blood-like water found among the Hebrews. Spiritually, however, one can see the same thing happening even now. To those sitting in the land and shadow of death, light has dawned. Thy rod and thy staff, they have comforted me, etc. That the rod is mentioned in the context of scourges and punishments, the Scripture itself will testify, saying: If my sons forsake my law, and do not walk in my judgments; if they profane my statutes, and do not keep my commandments, I will visit their transgressions with a rod, and their sins with scourges; but my mercy I will not take away from them. So if you have sinned and see the rod of God lying upon you, know that the mercy of God has not been taken away from you. But if you have sinned, and there is no rod or scourge anywhere, fear; for God does not receive you—He who scourges every son whom He receives. Such things are said concerning sinners when they are not scourged: But as for me, my feet were almost shaken, my steps had well-nigh slipped, because there is no retraction in their death, and no solid support in their scourge. They are not in the toils of men, and they shall not be scourged with men. Therefore pride has taken hold of them; they have clothed themselves in their injustice and impiety.

^A Observe, moreover, that David cuts short the account of the plagues of the Egyptians in two psalms—the seventy-seventh, the wording of which we still have in hand, and the one hundred and fourth—and he neither sets them out in order nor names them all. At any rate, he passed over the third, the sixth, and the ninth plague here: that is, the lice, the boils, and the darkness. In their place, he mentioned mildew and frost; for these, other interpreters have rendered "locust" or "caterpillar" and "worm" or "cold." According to some, mildew is the dusty blight of grain, or the frost-like substance that settles on fruits and destroys them. According to others, it is a small and worthless kind of locust, for which Aquila has rendered "the caterpillar." ^B And while you compare the plagues of the Egyptians with the benefits afforded to the Hebrews, marvel at the fact that the Egyptians thirst by the river, while the Hebrews—even in the desert—have an abundance of water. For they drank from a spiritual rock that followed them; and while the former are eaten and destroyed by the dog-fly and the frogs—most common and worthless animals—the sons of God are not overcome even by the teeth of venomous serpents. Therefore, as often as you are afflicted, that many times a spiritual table is set before you. Only have eyes that see my table, so that, giving thanks, you may say with the Apostle: "And not only so, but we also boast in our tribulations." At the beginning, we stated that he who is progressing dwells in a place of green pasture. Since, therefore, the one who is advancing might reach even to the end, no longer remaining a sheep but having been revealed as a rational being, he has a table of rational nourishment prepared for him by the Lord. ^C For Wisdom shall prepare her own table for the Lord, ^D upon which she offers her own victims. Giving thanks, therefore, he says: "You have prepared a table before me"—no longer an introductory and moral teaching as before, but a mystical one, and the contemplation of the truth. Observe, moreover, if a person, insofar as he is in this life, sees through a glass and in a riddle, he is a sheep being led by a shepherd; but having passed on to the age to come, meeting Truth face to face, he shall partake of a spiritual table, in accordance with the text: "And I will set a covenant for you, to eat and drink at the table of the Father in the truth." From which also comes the text:

For the strangers to God, even among those thought to be resourceful, are destitute and are destroyed by anyone at all. But if someone is holy, even in straits, he is not destitute, nor is he harmed by the most grievous things, having received authority to tread upon serpents and scorpions. These things occurred, since there was one God of the Gospel and the Law, and even then, when dragons rose up against the people—those who had sinned, in whom the slavish craving for food stirred up the desire of gluttony and who dreamed of the Egyptian satiety, even though they were lacking nothing of the necessities—when they repented, they were unable to harm them at all. "And He gave their fruit to the blight." And the Egyptian fruit God indeed gave to the blight; but the righteous man shall be like the tree planted by the streams of waters. "And He delivered their cattle to the hail, and their substance to the fire." He sent forth upon them the wrath of His anger, indignation, and wrath, and affliction, a mission by evil angels; He made a path for His anger, He did not spare their souls from death, and He shut up their cattle to death. But now, henceforth, as a friend He calls his friends to the table. For, He says, "I no longer call you servants, but friends." Servants are made by the fear of God, but friends by the knowledge of the mysteries of God. By "table" here, he means immortality. And the phrase, "over against them that afflict me," means "against the will of those who plot against me." For perhaps the Babylonians did not wish them to be released; but Cyrus, having become more powerful, released them from captivity. "And Thy mercy shall follow me all the days of my life," etc. Who is the mercy that follows, if not He of whom the Apostle says: "He became for us wisdom from God, and righteousness and sanctification, and redemption"? The living mercy that follows you pursues; some it overtakes, others it does not. Those who flee utterly it does not overtake; but those who do so less, it holds, so that it may show mercy. And not only does mercy follow, but it also does this: "the dwelling of me in the house of the Lord for length of days." For length of time, and moreover of life, is at the right hand of Wisdom; and the days of life are the various illuminations of truth.

PSALM XXIII

"The earth is the Lord’s, and the fulness thereof; the world, and all they that dwell therein," etc.

But historically, the tenth plague brought upon the Egyptians was the death of the firstborn among them, from man even unto cattle; and perhaps concerning the humans who were born first, David found the term "firstborn" to be used literally; but concerning the irrational animals, he called the firstborn the "beginning of sorrow," for these become the beginning of sorrow for those who raise livestock. Now, the firstborn of the animals were slain so that their owners might fall into loss, while those of the humans were so taken that such parents might be tried by tragedy—which things perhaps had as their penalty the death of their own sins. Or perhaps they were not harmed at all, and died for the instruction of others; for to die, and that which happens by necessity, is indifferent. But regarding the truth, the judgments of God are unsearchable.

According to the anagogical sense, since in a spiritual way every place relating to the earth is called Egypt, those who dwell therein are denominated Egyptians. By the grace of God, therefore, the first fruits of these Egyptians—that is, the first offspring of their soul—are slain; these are folly and wickedness. For prior to virtues and branches of knowledge, which are the useful children, wickedness and ignorance come into existence in the minds. "Who shall ascend into the hill of the Lord, or who shall stand in his holy place?" etc. Compare these things with the passage: "Lord, who shall sojourn in thy tabernacle?" and what follows; and observe that there [in the other psalm], such a person shall first sojourn in the tabernacle of the Lord, and then shall dwell in his holy hill; whereas here, such a one shall first ascend into the hill of the Lord, and secondly shall stand in his holy place.

And he calls the final good and God the Word the "hill of the Lord"; for rare is he who is able to ascend to its summit by way of progress. But he who has been perfected, no longer being able to advance further, stands firm and is manifested as the holy place of God. For he who walks behind the Lord ascends, forgetting the things that are behind and reaching forward to those that are before, having as his end the good of standing with God in His holy place. If you wish to take an example from the Holy Scriptures, Moses stood in the place of God's sanctification; to whom God said, "But stand thou here with me." But since you are seeking the sanctification of God, where it is necessary to stand:

But also for everything produced by art or science, the good result does not arrive immediately, but after having worked irreproachably. Thus, the first-fruits of every labor is reasonably considered worthless, because it concerns souls entangled in bodies; this is clear from the fact that it is added "in the tabernacles," for the tabernacles of souls are bodies. He called the troublesome angel "evil" here, not meaning that he was created with malice, but that he was working pains and torments. He called the plague upon the first-born the "first-fruits of labors," not because they felt pain for the first time with them, but because they did not suffer a greater calamity than this. The cause is called by the same name as the effect; for the result of wrath is itself called wrath, and the result of anger, anger; and the result of labors is itself called labor, and so it is with hope. "And he raised His people like sheep and led them like a flock in the wilderness." I, however, finding it written, "When the Most High divided the nations, the portion of the Lord was His people Jacob," formerly presumed that this had happened at the confusion of tongues. But no one seeking the face of God will see the face of God here; for He says, "A man shall not see My face and live." You must be changed to see Him while seeking the face of God. You must put aside all things human; you must already become an angel and a god; for the Savior says, "Do not despise one of these little ones in the Church. For I say to you, that their angels always behold the face of My Father who is in heaven." This, then, is the generation of those who seek the Lord, of those who seek the face of the God of Jacob. By the same author. If it is the lot of angels to see the face of God always, and humans also seek to see this face, then humans also seek the knowledge of angels, if indeed it is possible for a man to eat the bread of angels. "Lift up your gates, you princes, and be lifted up, you everlasting gates, and the King of glory shall enter. Who is this King of glory? The Lord of hosts, etc." By gates, he means the virtues.

If wild beasts ever attack a flock, they cannot attack it while it is gathered together, but they watch for a sheep that is straying from the fold, and they plot against it. If, therefore, we do not wish to be plotted against by the opposing powers, let us not abandon the gathering, but let us assemble together, honoring the day of the resurrection of our Lord, so that bone may be gathered to bone, and harmony, and veins, and sinews, and skin, and even the hairs. Or do you not know that you are the body of Christ, and it is necessary for this to be gathered, so that Christ may not say about us: "All my bones are scattered"?

"And he brought them to the mountain of his sanctuary, this mountain which his right hand had purchased." According to a spiritual interpretation, the mountain of his sanctuary is the distinct and most lofty virtue and knowledge, to which the only perfect teacher, Jesus, brings those who are sincere—he whose possession is all excellent knowledge and a theoretical state of truth. Whence also those who acquire these covenants are called the possessions of God. "And he made the tribes of Israel to dwell in their tents." He caused the nations who believed in Christ to dwell, and he brought them in.

It should be noted that those who have mastered the Hebrew language say that the Seventy, translating the term "Sabaoth" which is found in the Hebrew into the Greek language, sometimes rendered it as "Lord of hosts," sometimes as "mighty Lord," and sometimes as "Almighty." They say, therefore, that in this place too, the rendering of "Sabaoth" as "Lord of hosts" has been made. But if "Sabaoth" is used of the Savior, it is translated as "Almighty." With good reason, the term "Almighty" could be applied to the Savior. For if all things were made through him, and he is before all things, he is consistently called "Almighty."

Psalm XXIV. "Let them be ashamed who deal treacherously in vain," etc. It is also possible to deal treacherously not in vain. "To the lawless I became as lawless"—this is not a vain lawlessness. Turn, O Master, the shame against those who act lawlessly against us, while we have done no wrong. For this is what "in vain" refers to.

"Make known to me your ways, O Lord, and teach me your paths," etc. He who wishes to know the ways of the Lord must become meek.

Men, when they remember certain things, stir up within themselves the images of what they have previously known; but God, when He remembers a rational nature, comes to be within it. For He is said to remember that which He contains. And He contains it, first through the contemplation of things that have come to be, and then also through the knowledge of Himself. "Good and upright is the Lord; therefore He will instruct sinners in the way. He will guide the meek in judgment, He will teach the meek His ways," etc. For the law is not laid down for the righteous. Because of this reason, he says, since justice also belongs to Him, He instructs those who sin in the way—that is, He turns those who are sinning back to piety; and concerning those who sin, he says, He demonstrates justice, but concerning the others, He demonstrates kindness, whence he adds: "He will guide the meek in judgment, He will teach the meek His ways." "Look upon me and have mercy on me, for I am only-begotten and poor," etc. He who does and says all things for the sake of the knowledge of God keeps the eyes of his soul fixed upon the Lord at all times.

And the former are called birds of the air, while the latter might be called beasts of the earth. "Like the birds of the air or the beasts of the earth, the nations and the kingdoms of the earth devoured Jacob, Israel. They poured out their blood like water." The blood, therefore, which they poured out is from the virtues that are consumed and the doctrines that are drunk. One might use these words in view of the blood of their martyrs that was shed. "And they laid waste his place." The place of the knowledge of God is the mind. "Let thy mercies quickly go before us, for we have become exceedingly poor; help us, O God, our Savior, for the sake of the glory of thy name." The phrase "we have become poor" means "we have been stripped of every protection." And the phrase "O God, our Savior" is well-put, meaning "as Thou hast always appeared to be doing this, so do it now," and these things are said to the unworthy, for they do not ask as if they were worthy; but as if God were indebted to follow through with His own self, they add: "for the sake of the glory of thy name," as if to say, "since we have become completely naked of Thy help, now grant it to us, O God, our Savior." "Let the groaning of those who are fettered come before Thee." Ignorance shackles the mind, while wickedness shackles the soul. The kidneys are a symbol of the passionate part of the soul, that is, of anger and desire; the heart is a symbol of the rational part. "For Thy mercy is before my eyes, and I have pleased Thee in Thy truth," etc. He who understands these things about mercy will say them, being mindful of the contemplation concerning mercy: "Thy mercy which has been contemplated by me, as being before my eyes, works together so that I might please Thee in Thy truth." For the mercy of God makes one please Him in truth and not superficially. For this is the voice of a wise man who contemplates the truth. Then he goes through the types of pleasing Him. From the same. If the truth is Christ our God, as He said, "I am the truth," and David pleased God in the truth, then David was, therefore, pleasing God in God. For this reason, he says, "I hastened to please Thy truth," instead of saying "Thee." For he calls God Himself the truth of God by way of circumlocution. "I have not sat with the council of vanity, and I will not enter with those who act lawlessly. I have hated the assembly of evildoers, and I will not sit with the ungodly," etc. The council of vanity are heretical elders; those who act lawlessly are lawless laymen.

^A Here God sits upon the Cherubim, as is also the case in Ezekiel. In another place, He rode upon the Cherubim and flew. By the sitting, he signifies the stable state of the Cherubim; by the flying, he hints at the rapid operation. From the three most prominent tribes, he signified the entire race of Israel. At one point, the discourse is addressed to the good shepherd who shepherds Israel, leading Ephraim, and guiding Joseph before Manasseh, and sitting also above the Cherubim before Benjamin. The Cherubim are always spoken of in relation to the mighty one. He says, “You who are over all mighty ones, and have all things under You—whether invisible powers or visible—show yourself through the aid given to us.”

*You will feed us with the bread of tears.* By these words, he demonstrates most bitter repentance.

*You brought a vine out of Egypt; You cast out the nations, and You planted it; You paved a way before it, and You planted its roots, and the land was filled.* For the wise Solomon says that folly loiters at the corner. There is an altar of the contemplation of bodies and bodiless things, in which the mind is purified; he who has circled this, that is, who has understood it, relates all the wonders of God.

*Lord, I have delighted in the beauty of Your house, and in the place where Your glory dwells. Do not destroy my soul with the ungodly, nor my life with men of blood, in whose hands is lawlessness. Their right hand was filled with gifts,* etc. I have kept my soul free from passions.

By the same. Since it is possible for a righteous man to be destroyed along with the ungodly, he says these things. Abraham also said to God: “Will You not destroy the righteous with the ungodly? And shall the righteous be as the ungodly?” One should use this scripture in regard to devout men or women who live with wicked persons.

By the same. *Their right hand was filled with gifts.* Because they practiced lawlessness, for this reason they filled their right hand with gifts.

PSALM XXVII. *The Lord is my light and my savior; whom shall I fear? The Lord is the defender of my life; from whom shall I recoil?* etc. The courageous man will say these things, and he who is enlightened with knowledge—such as he was who said:

God cast out the nations that He might plant Israel, and He enclosed Israel in disobedience, and God of hosts made a way through the pathless wilderness, which was not before, in front of the vine. Its shadow covered the mountains, and its tendrils the cedars of God. The tendrils are the contemplative ones. Why did you break down its hedge, and all who pass by the way harvest it? The demons are those who harvest our fruits, whom they energize us to bring forth while they cultivate us with an evil cultivation. The boar from the woods mangled it, and the wild creature grazed upon it. He calls Satan the "wild creature," which is indicated by the pig from the wood, and he refers to the devil. It has been burned with fire and dug up; they shall perish at the rebuke of your countenance. He says that not a lamb is about to rescue them by honoring them, but the rebuke alone is sufficient to destroy everyone, when your providence exists over them. Let your hand be upon the man of your right hand, and upon the son of man whom you strengthened for yourself. He calls Christ the "man of the right hand," and "man" on account of his humanity. When those who are tempted approach us to do evil, wishing to consume flesh that cannot inherit the kingdom of God, and to be nourished by the works of the flesh that we do while sinning—works which are different from that flesh which shall see the salvation of God—and when they approach the just man to do evil, then they first grow weak, and then they fall, with the very touch by which they touch the just man punishing them and causing them to grow weak and fall. By the same. If we eat the flesh of Christ, [For "he who eats my flesh," He says, "and drinks my blood"], but the demons eat ours; might it be that the demons even eat the flesh of Christ, while they strive to corrupt the virtues and true doctrines within us? For the word "to eat" is also used in the sense of "to corrupt." For if you are willing, He says, and listen to me, you shall eat the good things of the earth. But if you are not willing, nor listen to me, a sword shall devour you; for the mouth of the Lord has spoken these things. For here "devour" is put for "corrupt," for a sword is not by nature able to eat.

And you also, if you have been helped by God and have gathered the harvest of fruits into the holy wine-presses, do not forget God, in that He has become your helper. And if you have an abundance of what is equivalent to being rendered to God in thanksgiving, shout with a clear voice of a heart crying out—a voice surpassing the meaning of the words at a loss, and on account of the poverty of words, speaking things unspeakable and unutterable. For if you ascend above what can be spoken, if you transcend what is promised, what is voiced through the mouth, and are able to praise God by the mind alone—for the reason that the word within you cannot bear the unspeakable and divine things of the mind—you will shout to the God of Jacob, as an imitator of Jacob the supplanter. “Take a psalm, and bring a timbrel, a pleasant psaltery with a harp.” Perhaps the word gives me one thing, but requires three of me: for it gives me a psalm, and requires of me first a timbrel, second a psaltery, and then a harp; in order that I may learn that it gives me also the grace of God, which is teaching; but it requires of me complete sanctification, so that I may be sanctified completely in spirit and soul and body. For I have been enlightened by this help, of which I have gained experience; whence I fear no other greater array of battle, as such help shelters me. "One thing I have asked of the Lord, this I will seek after: that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to visit His temple; for He covered me in His tabernacle in the day of my evils, He sheltered me in the secret place of His tabernacle; He lifted me up on a rock." We have learned that the Church of the living God, made of living stones, is called the house of the Lord. And since there is both goodness and severity in God, those who dwell in the house of the Lord shall behold the beauty in the goodness of God; but those who happen to be outside the house will experience His severity. And if you pay attention, you will discern whether the temple of the Lord and the house of the Lord differ, and if the house is the Church, in analogy to the Levites and priests. First, in the tabernacle of God one is hidden in the day of evils from the Lord, then one is sheltered in the secret place of His tabernacle, and third, one is lifted up on a rock. He asks, therefore, to dwell in the Church by minding the things of the Church all the days of his enlightened life.

^A In order that I may praise God, as with a timbrel, by the mortification of the body, then I may be able to create a harmony—as of a psaltery—for the harp of the Spirit, for the soul, or according to the apostle—for the mind, so as to say: "I will sing with the spirit, and I will sing with the mind also." He calls the body a psaltery again because of the harmony and symphony that comes to be within it with the soul, so that the men of God may be made perfect, having consecrated both their souls and their bodies to God, not to the world, but to the Lord. Now, a timbrel is an instrument made of skins. He says, therefore: "Having become obedient to the divine laws, present your bodies as a living sacrifice, well-pleasing to God." He orders us to receive the teaching of the words with our ears, but to give the performance [of them] through the body. Receive spiritual instruction, and give the mortification of members that are upon the earth. "Blow the trumpet in the new moon." Just as once upon a time Israel, receiving audible trumpets on the new moon, sounded them—God having given this command as a testimony of their having been freed from the slavery of Egypt—"But He did not allow me," he says, "to remain unknown until the end, but, wishing me to become useful to others also, He lifted me up on a rock, in Christ." And, furthermore, it has been said many times that the tabernacle signifies progress, while the house signifies perfection. Therefore, no one, while the day of evils is upon him, can be in the house of God; but he is hidden in the shadow, by the fact that progress shelters him who is being delivered from wickedness. For those who are still repenting cannot possess perfection. And perhaps now "evils" can be understood as the things that cause distress; and the hidden place of His tabernacle is in regards to discipline, and there we make progress. Some things are manifest, others are mystical. God, therefore, does not hide the one who is making progress in superficial things. But he said "His tabernacle," since not every progress is according to God; but the rock of perfection followed the progress. And it is fitting for progress that He "hid [me]," but for perfection that He "lifted [me] up." And you might also call the guidance through the law and the prophets a tabernacle, in which God hides the one being disciplined in the mystical mind, lifting him up on the rock, in Christ. "For He hid me in His tabernacle in the day of my evils," etc. He calls Christ the tabernacle, in whom God also tabernacled;

He removed his back from burdens, his hands served in the basket. He speaks of "burdens and loads," for "their iniquities have risen above their head, they have weighed heavily upon them like a heavy burden." For those who were in the labors of the brick-making misery, casting out the clay in a basket, carry it upon their backs; therefore, He removed their back from burdens, that is to say, He liberated them from their loads. Our hands were serving while working in the baskets with Egyptian clay and gathering straw; but our Savior, having come, filled them with loaves, a basket for each tribe, according to which you shall inquire how many loaves were found in the desert, more than five, and they had a surplus of twelve baskets.

"Hear, O my people, and I will speak to thee, O Israel, and I will testify unto thee." Of musical instruments, some have harmony, and some are discordant. Therefore, one who is trained in musical works selects the harmonious parts, but avoids the discordant ones, so that he may not act unbecomingly through the instrument, as if the craftsman were not serving the art. And so, if God is in want of His instruments, He is silent—not on account of Himself, but on account of the lack of the instruments. When someone’s face shall seek the face of the Lord, then he reflects openly the glory of the Lord, and, having become equal to the angels, he shall look continually upon the face of the Father who is in heaven.

By the same. By the things through which a person cleanses himself, he shows that he is seeking the face of God, which the angels are said to look upon continually.

"For my father and my mother have forsaken me, etc." Blessed is he who has been forsaken by the devil and his consort, wickedness, from which he begets those lawless sons of his. Just as Paul begets the Galatians through the Gospel, so also the devil, through wickedness, begets the wicked. He says that when this disaster was pressing upon me, and when there was an assault of so many enemies, neither father nor mother could have helped me, but You Yourself appeared to me as a helper in place of all.

"Teach me, O Lord, Thy way, and guide me in a straight path, etc." Behold him who is in the law of Moses and the letter, as one who is not in the way of the Lord, praying to be taught the way of the Lord.

"Be of good courage, and let thy heart be strengthened, etc." Be of good courage, that is to say, take up courage, not according to the strength of the body, but with your heart being strengthened;

for "Blessed is the man whose help is from thee, O Lord; in his heart he has set ascents." We have another hearing that listens to the Word of God. That perception is divine, which is thus named by Solomon, which hears the Word of God, mixed with it and united to it. "My God, therefore," he says, "do not be silent to me, and I shall be like those who go down into the pit." We do not know any of the saints to have dug a pit; but if ever a saint needed water, he dug a well. And Solomon commands to drink from wells; but the prophet threatens those who drink from a pit, saying as from the person of God: "They have abandoned me, the fountain of living water, and they have dug for themselves broken pits." Therefore, do not be silent to me, and I shall be like those who go down into the pit. But that we may see who those are who go down into the pit, Holy Scripture says that things divine are hot, while the things of sin and matter are cold. There also dwells the dragon, the enemy of men, who was named "cold." For no living thing on earth is as cold as the dragon. Every sin, therefore, is cold; but things divine, as it seems, are hot.

It keeps company everywhere with those who wish it, provided that philosophy consists in a mode of life and not in a place, something which nothing in the world could ever constrain or confine.

Psalm to Asaph. God stood in the assembly of gods, and in their midst He shall judge the gods. Of Origen, of Basil.

They do not die the common death, but the death that follows sin, falling similarly to one of the princes; and this is the devil. *They have craftily devised a plan against thy people, and they have consulted against thy holy ones.* Symmachus says it thus: *They speak craftily against thy people, and consult against thy hidden one.* Since Christ was about to blossom forth from them, and the nations had gathered together to root out the nation of the Jews, the Holy Spirit teaches that they have not used these plots against us, but also against the hidden Christ within us, whom He declared would blossom from the tribe of Judah; for if the root is cut out, from whence will the fruit grow? They said: *Come and let us destroy them from being a nation, and let the name of Israel be remembered no more.* The fighters against God do not want a nation of God to stand among men, but they are also eager for the name of Israel to be erased; but God, ever preparing a nation for Himself upon the earth, and after the fall of the former people, established the Church from the nations, the new and young nation, the universal one of the inhabited world.

*You eat and drink with sinners.* But He Himself was far from being harmed by them, so as to even benefit them. Thus also if anyone who is a follower of Christ does this. If, however, someone is not prepared, nor possesses the power, and casts himself into such danger that he becomes among sinners and those who work iniquity, he will neither benefit them, nor will he save himself. Therefore, here too, the prophet wants to prepare himself, so that he may be able to be among sinners and those who work iniquity, yet not be drawn along with them. Perhaps he also rejects those who commit incurable sins, saying this. For he added: *Of those who speak peace with their neighbors, but evil is in their hearts.* For they are exceedingly impious, because they are neither disposed as friends, nor do they speak as enemies, but they possess hostility within themselves, yet with peaceful words they feign friendship. There is nothing more defiled than such men. The righteous man, therefore, rejects such people. For you see how even our Savior was with sinners and with a harlot, yet one not speaking peaceful things while having evils in her own heart. Or he prays, saying:

^A The tabernacles of the Idumeans, and the Ishmaelites, Moab and the Hagarenes... and Assur also joined with them. Ishmael, "God is heard." Amalek, "a people licking up." Assur, "level, unwalled": this signifies the people of the Ammonites and Moabites, who acted with particular boldness against God and gathered the other nations. "Let us take possession of the sanctuary of God for ourselves." But a pure soul is the inheritance of God. "Make them as a wheel," etc. First, "make them as a wheel"; second, "as stubble"; third, "as fire"; fourth, "as a flame." Fifth, "so you shall drive them"; sixth, "in your wrath"; seventh, "fill"; eighth, "they will seek"; ninth, "let them be ashamed"; tenth, "let them be confounded"; eleventh, "let them know." My God, he says, has so led them forth and surrounded them with sins—or rather, with punishments—so that there might be no rest for them, just as all wheels, he says, are driven and roll; for a wheel touches the earth. "And let them know that your name is Lord." He sins against knowledge who causes the mind, which is naturally constituted to see, to sin against knowledge. Since total destruction follows the one doing injustice, while you provide righteousness for me, do not allow me to be in injustice, so that I might not perish with those who work it. ^B "Give to them, O Lord, according to their works and according to the wickedness of their endeavors," etc. He asks that they be afflicted through discipline, so that they might cease from committing sins. And by "works," he means the hidden things; for they spoke evils in their hearts. By the same. We are taught by the Word to put away all sins; for if we are not pure, we must be punished in order to be disciplined. "According to the works of their hands," he says, "give to them," as if he were saying: "According to the secret things of their works, render their recompense to them." The one who has insight and approaches matters knowledgeably turns away from base things as harmful, choosing the good things as they are beneficial. But the base man, being charmed by pleasure, works evils, not seeing their harmful nature. Since, therefore, he does not rationally perceive the harmful things, the saint prays that He may pay him back according to his painful works, so that through the pains he might turn away from the evils, which have become the cause of punishment for him. "Because they did not understand the works of the Lord, and the works of His hands," etc.

It is the custom of Scripture to liken the saints who are leaders of mysteries—who in a gentle manner cherish the fledglings beside the divine altars—to turtle-doves; to whom also their words are sweet, as those of spiritual turtle-doves. Or thus: "sparrows" signify the souls of men hunted by the intelligible enemy; but "turtle-doves" signify souls living in purity and temperance. It says, therefore, that every soul shall find this refuge: the entrance into Thy altar. It is necessary for one first to strive to find for himself a house in which he may be able to receive God, and then also to make others houses of God. Let us apply these sayings to those who are impure and yet attempt to teach. According to the meaning of the passage, the turtle-dove is greater than the sparrow.

"Ascents in his heart he disposed, in the valley of weeping, into the place which he set." These very ascents of knowledge occur in the heart from the apprehension of God; that is to say, even in his heart ascend those things that concern judgment, and he disposes them within himself, and keeps the commandments of God. He also begat sons, and brought them to God. "Sons" he calls those who have obtained much care from God, and have been saved in a miraculous way, whom God spared as His own sons.

"Bring to the Lord the sons of rams," etc. He who gathers together the scattered sheep of Christ, and turns back those that have strayed, and finds those that have been lost, he brings to the Lord the sons of rams; and he who acts in such a way that men may see his good works and glorify the Father who is in heaven. He also brings glory to the Lord who speaks of God in the word of wisdom. And he brings honor to the Lord who does not show mercy to the poor out of sorrow or out of necessity, and in this lends to God. For "to honor" is also specifically appointed in the Scripture for these things, as is evident from: "Honor widows, the widows indeed," and, "Honor thy father and thy mother."

And the holy court is the Church. "The voice of the Lord is upon the waters," etc. The voice of the Lord is simply upon the waters, but the Lord Himself is upon many waters. By "waters" it now signifies rational natures. "Let there be," it says, "a firmament in the midst of the water, and let it divide." "And it shall refine them like the calf of Lebanon," etc.

The valley of weeping is, that is to say, the human body, or the world related to it. They shall go from strength to strength. This is a comparison of holy knowledge with human knowledge; having made a comparison of the knowledge of those who are wise in worldly matters and that which is of God, he declares that the small portion from the Lord is better than the treasures without the fear of God, those spoken of by Solomon. And a little later: The same writer says: "I have chosen to be cast aside in the house of my God, rather than to dwell in the tents of sinners." So desirable to me is the divine house, that I would choose to be cast upon its floor and to roll before its doors, rather than to dwell in the large and splendid houses of those who live in iniquity; for the grace of the Spirit taught even them not to overlook the desolation of the divine house, and we are instructed to always yearn for the houses dedicated to God, as if he were saying: I would rather wish to be small and of little account in the church than great among a sinful people. "O Lord God of hosts, hear my prayer." For one cannot exalt the Lord unless he has first received a conception of the Lord Himself. For when we are lifted up from the earth, being raised and elevated by the cross of Christ, who said: "When I am lifted up, I will draw all men to myself," we exalt the Lord, and the Father who exalted Him, and the conception concerning Him, inasmuch as He has transmitted to those who believe in God the highest possible understanding of Him. He also teaches that certain invisible enemies of the human soul are jealous of its salvation according to God, and lie in wait and plot against it, then watch to see if some error or slip or fall might happen to it; and if any such thing should happen to it, these enemies, being malicious, mock it, but the opposite occurs when it shines forth with progress according to God. Therefore he gives thanks to God that He did not allow the enemies to rejoice over his troubles, but drew him up, taking him up from his fall. He exalts the Lord greatly, and by speaking of Him on a high level and preserving within himself doctrines befitting God; and by raising up his own soul in every virtue and philosophic life, he exalts Him who dwells within it. "For Thou hast upheld me." Instead of:

To the end, a Psalm of the sons of Korah.

Lord, in Your will You have provided power to my beauty. But You turned away Your face, and I became troubled, etc. Another says: It is the voice of Christ and of the righteous giving thanks. For in addition to the previously mentioned beauty of the Godhead, there is also the power of the humanity of Christ; and every saint has shared in this, and participates in it by the will of God and his own primary volition.

If, however, as Aquila wrote, "in my mountain," the mountain of Christ is to be understood as His Church, being most high and lofty. To this mountain, strength is firmly given from the Father in His good pleasure. And the Church holds sway, reigning over the rest upon the earth and reigning with Christ. But if it be according to Symmachus, "to the forefather," what forefather could be spoken of for Christ or the righteous man, if not Abraham, to whose lineage the strength can stand, and to all the nations being blessed in him as the divine gospels are fulfilled?

The same. It is not absurd to say that Christ also, when He had come to the time of His passion, said, "You turned away Your face, and I became troubled," just as in the Gospel, where He says:

Instead of "gentle," Aquila and Theodotion have said "propitiatory"; Symmachus has, "And sparing." He added this, healing what seemed burdensome: "There is no one like You among the gods, O Lord." For to whom did the Father ever say, "Sit at My right hand"? "All the nations which You have made shall come and worship before You, O Lord, and they shall glorify Your name, O Lord." If all nations shall come and worship the name of the Lord, clearly those nations that desire wars shall also come; but if so, then every rational nature shall worship before the Lord, and then shall it also glorify His name, which signifies the Father who exists in Him. "Guide me, O Lord, in Your way, and I will walk in Your truth." "I am the way," says Christ, and again, "I am the truth." He prays, therefore, first to be in Him as the way, that is, as virtue, and then as truth, which is of contemplation. "Work with me a sign for good, and let those who hate me see, and be ashamed, because You, O Lord, have helped me, and comforted me." Not simply a sign, but a sign for good, meaning: "Perform a sign for me that brings salvation." But you will say that though He descended into corruption, He did not receive from God to see corruption. "Shall the dust confess to You? or shall it declare Your truth?" He who, through performing material deeds and thinking of earthly things, has become dust, and persists in sin, shall not confess to God, nor declare His truth, being mistaken in both his conduct and his knowledge. For he who bears the image of the earthly, in that he is in the flesh and not in the spirit, is dust, and is in Hades; thus he shall not confess to God. But he who declares the truth of God, having been appointed a teacher by Him, would not be dust; for he who is joined to the Lord is one spirit. But even if one be dust, and bears the image of the earthly, he could not declare the truth of God. By the same author: "The earthly shall not glorify." Truth is Christ; or perhaps he means the truth in things. "The Lord has heard, and had mercy on me. The Lord became my helper, etc." The Savior might also say these things, having been heard regarding those who are to be saved, as through Him they are about to confess to God; concerning which, rejoicing, He says: "I shall by no means be grieved"—for this is what "I shall by no means be stung" signifies—having received back My own glory.

Holy mountains, Zion and Jerusalem, were named, inasmuch as the holy God showed His dwelling-place there, for which cause they themselves were not surrendered to the Assyrians. Therefore he says: "I have stood firm and everything is safe in its own seat." I think it is well that "whose foundations are his" is not added, so that after seeking, we might find in the following verses the man who, as it is said, laid the foundations of Zion, who was also born in it, and founded it. Aquila says: "His foundation is on the holy mountain." He indicates the steadiness of the Hebrew polity, and that its proper boast is to be on the mountain of Zion, where also the temple was founded. He called it both mountain and city, honoring the mountain of Zion. The Lord loves both the practical and the contemplative. For Jacob is interpreted as "supplanter," while Zion is "watchtower." "Mother Zion will say: 'Man, and man was born in her.'" Each calls Zion mother, and every man will say: "Mother Zion." The child Jesus is born in Bethlehem; but the man in Zion, because practice is born in the soul, while wisdom is born in the mind. "The Lord shall recount in the writing of the peoples and of the princes of those who have been born in her." Symmachus says this: "But now He has established righteousness," since it is inclusive of all the virtues. Or perhaps by righteousness he means Christ; for He was made for us wisdom from God, and righteousness, and sanctification, and redemption. "Be unto me a God for a defender and a house of refuge, to save me, etc." With God defending for us, who is against us? But we stand in need of God as defender, if we are not content with angelic aid. Of the same. A house of refuge is the knowledge of God. "For Thou art my strength and my refuge, and for the sake of Thy name Thou shalt guide me, and nourish me, etc." He guides through right faith and through practice, but feeds through the knowledge of Himself. "Into Thy hands I shall commend My spirit, etc." As one being warred upon regarding the soul; for there is little concern for the body among the saints. And fearing to be wounded by the deceivers, he commends his spirit to God, calling His providential powers hands. The Savior also used this present saying when nailed to the cross. Scripture sometimes calls the mind "spirit," as in "studying to be holy in spirit and body"; but at other times it calls the soul "spirit," as in the case of Jacob.

The Lord shall count, in the writing of the peoples, this one who was born there. For He who deems those who lived in it worthy of His own writing, He was born in it, being Lord and God. The Lord also taught this counting, saying: "Even the hairs of your head are all numbered." Or, he says, the Lord will recount the counting of the peoples and the leaders who were born in that Church, the counting that took place in heaven, which He Himself recounted to them, saying: "Rejoice, because your names are written in heaven." Or thus: He says He will raise up your fathers again, and there shall be gatherings for you in the temple, and divine scriptures shall be read, through which God seems to converse with the peoples; in which gatherings, he says, there shall also be leaders, meaning again teachers and priests. And why need I say more? He says thus: It is fortified and increasing, as a city might be inhabited by men living in it without sorrow and with the greatest joy. As of all those rejoicing, the dwelling place is in you. For the commonwealth in heaven is separated from all despondency. Or thus: Being broadened and persevering in labors, he called the autonomy of the commonwealth "spaciousness."

My eye was troubled with wrath, etc. Nothing so darkens the intellect as a troubled wrath. In your hands are my lots; deliver me from the hand of my enemies, and from those who persecute me, etc. The lots of righteous men are the contemplations known by the holy angels.

From the same. "Flee fornication," says Paul. But if fornication pursues, then clearly so do adultery, and covetousness, and wrath, and anger, and the rest.

Let the deceitful lips become mute, which speak lawlessness against the righteous in pride and contempt, etc. He who speaks deceit is benefited if he becomes mute; for he clearly casts away the deceit.

You shall hide them in the secret place of your face, etc. Just as the face of God hides the soul from the disturbance of men, granting impassibility through practical virtue, so also the tabernacle preserves the mind through true knowledge from opposing arguments and false doctrines.

Blessed be the Lord, for He has made His mercy wondrous in a city of blockade, etc.

The ruler is coming, and in me he will find nothing. Therefore, not having the bonds of sin, he rose from the dead as if free, having the authority alone to take it [his life] back again. Let him who wishes to understand this regarding the Savior consider it thus: If everyone who commits sin is a slave to sin, the same person is also dead; for the soul that sins, it shall die. And the Savior is rightly said to be free among the dead, for He committed no sin, nor was deceit found in His mouth. And all your tossings you brought upon me. By "tossings," he means the penalty brought with vehemence upon the human race on account of the transgression; it again signifies death. You have put my acquaintances far from me; they have made me an abomination to themselves. The Jews made Him an abomination to themselves; but when someone distances himself from Christ, then he is also distanced from God in proportion to how far he distances himself. And anyone seeing Judas or those who were estranged from Jesus Christ of God, having made Him an abomination to themselves, will see how these things are true. My eyes have grown weak from poverty. I will confess my lawlessness against myself to the Lord, etc. A just man is his own accuser in his initial reasoning. Do not be like a horse and a mule which have no understanding, etc. He calls the irrational motion of the soul a horse and a mule. Understanding, however, is logical discernment. Many are the scourges of the sinner, etc. The many tribulations of the righteous are called many scourges of the sinners. And boast, all you upright in heart, etc. If those who boast are upright in heart, it is not for everyone to boast in the Lord, because not everyone is upright in heart. From the same. The one who is upright in heart shall reasonably boast. But it is also reasonable to boast in tribulations. Perhaps he who boasts in tribulations is upright in heart.

PSALM XXXII.

Exult, you righteous, in the Lord, etc. If our Lord is wisdom, and the righteous exult in the Lord, then the righteous exult in wisdom. Confess to the Lord with the lyre; sing to Him with the ten-stringed psaltery, etc. The lyre is the practical soul moved by the commandments of God, but the psaltery is the pure mind moved by spiritual knowledge.

And in addition to these, he says, "Because of many tears, my discerning power has flowed away." For Symmachus says thus: "My eye has poured out from misery." By tears, he says, I have consumed my eyes, being compelled to weep from pain. Because of the poverty into which He, being rich, became poor—as indeed He was crucified—so too did He weaken in His eye; for He did not see as when He existed in the form of God, but as one having taken the form of a servant, He saw. And in another way, a poor man does not endure a threat, nor is he strong to see; wherefore, since there are many weak ones in Corinth, they are not able to receive food, nor to see the light of His knowledge. "Will You work wonders for the dead? Or shall physicians rise and confess You? Shall anyone in the grave tell of Your mercy, and Your truth in destruction? Shall Your wonders be known in the darkness, and Your righteousness in a land of forgetfulness?" While I am still living, he says, show me Your wonder-working power; for having died, I shall not see this. There is no physician able to rid one of death. But He loves judgment and that of the righteous, whose reasonings are judgments, concerning whom it is said: "Judge a righteous judgment." And when He makes the sun rise upon the evil and the good, and rains upon the just and the unjust, we see how the earth is full of the mercy of the Lord. "He lays up the abysses in storehouses," etc. The words of the abyss are in the storehouses of God. "Let all the earth fear the Lord, and let all those who inhabit the world be shaken by Him," etc. This was fulfilled in the presence of God, when the whole earth was filled with the Churches of Christ. Perhaps it might be said: Let men love, but let the earth fear. And those who inhabit the world, the Churches of God, not being insensitive to the Lord, are shaken by Him, fulfilling the commandment set before them. Or those who are moved by the word of God are shaken by Him, Christ living in them. By the same author. A "shaking" of a rational soul is praiseworthy—a transition from wickedness and ignorance to virtue and knowledge. "For He spoke, and they were made; He commanded, and they were created," etc. The "making" signifies the substantial creation of rational beings;

^A but the "creation" refers to the moral re-formation and transformation from ignorance to the light of knowledge. Likewise: "And I, O Lord, have cried out to You, and in the morning my prayer shall prevent You." I entreat to be delivered from those things that oppress me, and I anticipate the morning with my supplication. Symmachus says it thus: "And for me, O Lord, is the lament, and in the morning my prayer shall prevent You." ^B For this reason, he says, still being a remnant of the living, I implore to quickly obtain Your philanthropy; for "in the morning" indicates speed, or that I anticipate the things hoped for with my prayer. "Why, O Lord, do You cast off my prayer?" How long, O Master, do You extend my evils, and impart no favor? For God’s not accepting the supplications of the soul, he calls a casting off and a rejection. "I am poor, and in labors from my youth." For our sakes He became poor, that we might become rich through His poverty. "You have put far from me friend and neighbor, and my acquaintances because of misery." By "misery" he signifies the time of the passion; he says, therefore, that because of the passion itself, both his friends and acquaintances abandoned him. ^C "To David, when he changed his face before Abimelech, and he dismissed him, and he went away," etc. He who did not show his fleeing face as one fleeing, but as one sent, he it is who "changed his face." By "face" he now means the state of the soul; for it is one thing when it is fleeing, and another when it is sent. The Scripture often calls the speech of a man his "face," just as the angel says to Lot: "Behold, I have marveled at your face, and at this word I will not overturn the city of which you spoke." "I will bless the Lord," etc. The Christ, who lives and exists in every time unchanging, says these things. "In the Lord shall my soul be praised," etc. ^D I shall not be praised in any other, but in wisdom; for our Lord is wisdom. "I sought the Lord and He heard me," etc. For everyone who seeks finds; but he who seeks wrongly does not find. "Come to Him and be enlightened," etc. Through a right manner of life we approach Him, and through knowledge we are enlightened. For He says: "Light for yourselves the light of knowledge." "This poor man cried, and the Lord heard him," etc.

If a sacrifice to God is a broken spirit, and the Lord draws near to those who are broken in heart, then by this sacrifice, and no other, the Lord draws near. "The Lord keeps all their bones; not one of them shall be broken," etc. By "bones" he now means the powers of the soul, or the true doctrines which hold together the life of the soul. "The death of sinners is evil," etc. It is evil, painful, and bitter. He seems here to speak of death as the punishment that separates the soul from wickedness. "The Lord will redeem the souls of His servants," etc. A ransom is a gift given to enemies by the conquered, or by one who provides for the sake of the salvation and release of the captured. PSALM XXXIV. "Judge, O Lord, those who wrong me; fight against those who fight against me," etc. Knowing that through the transgression of the Jews who wronged Him and the sin of the Israelites who fought against Him, salvation would come to the Gentiles, He prays with power on behalf of the nations, so that those others might be judged and fought against. Perhaps, too, those who are judged and fought against in this life are lightened with regard to the judgment to come. For all those who do wrong, do wrong to Christ, who is justice.

For the promise of God to David was that He would keep his seed forever—which is Christ. The fifth edition says "you have said," as if spoken from the person of the prophet, identifying Christ. Or "it shall be built" is used instead of "it shall be raised up"; for that which is built is, in a way, raised up, and this is the grace that comes through Christ.

Since "ready" implies what is steadfast and certain, he wishes to say that this promise of Yours is grounded and has its certainty in the heavens, so that no earthly thing can ever overturn it. Symmachus says: "It shall be established." "I have made a covenant with my elect; I have sworn to David my servant: I will prepare your seed forever, and I will build up your throne to generation and generation." To "you have said" this is also attached, that I have made these covenants with the elect; he calls Abraham, Isaac, and Jacob "the elect." In addition to these, He said He had sworn to David to keep his seed indestructible, and that his throne would flourish in every generation. These things are not to be understood as applying to David himself—for how could they?—but to Christ, who is descended from him, and who lives and reigns continuously.

Thus, after the punishments, God will transform His own armor: His zeal into garments of peace, the breastplate into a priestly robe and oracle, the helmet into a priestly mitre, defensive security into holiness in peace, and anger into kindness. Goodness is not only the sheathing of the sword, but also its closing. Or he says this: "Taking hold of the shield and buckler, and the weapon of truth, rise up to my help," that is, become my defender. And "pour out the sword" he uses in the sense of "draw it out." "Close it before them that persecute me" is for "meet them and wall off their path, restraining their assault with the sword."

By the same: If one who conquers in war enslaves his enemies, and Christ has conquered the world—for He says, "Be of good cheer, I have overcome the world"—then Christ has enslaved the world, so that all might become slaves of Christ. "Say to my soul, I am your salvation," etc. This very thing is the salvation of the soul: for the Lord to say to it, "I am your salvation." On no other can this be understood in this way. "Let them be turned back," etc.

For it is fitting for you to be praised by all, but not least by those who dwell in heaven, who know your wonders more accurately. Or he says this on account of those who say: "For unto you is born this day a Savior, who is Christ the Lord, in the city of David," and that when Christ was born, the angels proclaimed it to the shepherds, and other heavenly hosts were seen saying: "Glory to God in the highest, and on earth peace." For the Only-begotten, he says, became man, and brought himself down to a voluntary emptying, and took the form of a servant; but even this one is incomparable. In the 18th Psalm: "The heavens declare," but now he says: ^A "The heavens shall confess." For it belongs to the same ones both to confess and to declare the wonders of the Lord. And the heavens confess and give thanks in the church of the saints. Or thus, instead of: for this promise and for this philanthropy even the heavens give thanks; for by the heavens he alludes to the heavenly powers. "For who in the clouds shall be compared to the Lord? And who shall be likened to the Lord among the sons of God? God is glorified in the council of the saints, great and terrible over all who are around him." ^B "They rewarded me evil for good, and childlessness for my soul," etc. Childless is the soul that has brought forth nothing good, or that has done good to no man. "And I humbled my soul with fasting," etc. Nothing so humbles the soul as fasting. "And my prayer shall be turned into my bosom." By bosom he now names the mind. "They tempted me, they mocked me with mockery," etc. Not having been able to capture me through the things by which they tempted me, they consoled themselves with mockery against me, and like wild beasts they gnashed their teeth against me, and ^C their wrathful and irascible power; for wanting to devour me, they failed. "Let not my enemies, who wrongfully hate me, rejoice over me," etc. Those who hate the righteous because of his righteousness, hate unjustly. "For they spoke to me words of peace, and in wrath they devised deceitful things," etc. For: "You shall be as gods, knowing good and evil": for this is a peaceful word. "Let them not say: We have swallowed him up," etc. And Paul says concerning the one who had committed fornication in Corinth: ^D "Lest perhaps such a one should be swallowed up by overmuch sorrow." "Let them be clothed with shame and confusion who boast great things against me," etc.

He hints more clearly at that which concerns Christ, through those things where He compares Him to the sons of God, but then places Him above them, inasmuch as the clouds are higher than the earth; not that He differs from them to such a degree, but because there was no greater example that he could name. For he calls the heavenly places "clouds," naming the whole from a part. And this must also be noted, insofar as he hints at things concerning Christ, and makes mention of churches, as in “those from ivory palaces,” instead of houses that are highly brilliant and glorious. For if it were not from the Son, he would have said, as elsewhere: "Who shall be likened to the Lord among the gods?" For indeed, having become flesh and having assumed the form of a servant, He was incomparable. Or thus: that He is situated above the heavenly and earthly, and you are higher than those who are incomparable, and no one of existing beings will be able to be compared to You. But this one also is incomparable above all the heavenly ones. For they have the rank of servants, but He is the Lord and Master of all things. But not even among the sons of God is there any equal to Him, because they say: "From His fullness we have all received." Therefore, He is God from His own fullness, while they are enriched by Him. Like such is that: "Woe to those who devise evils upon their beds, and with the dawning day perform them." Thus he who has reckoned iniquity while upon his bed stands upon every way that is not good, that is to say, upon every evil deed, not being displeased with his own wickedness; accepting it as being the worst of habits, he begins practically to walk in every path that is not good. "O Lord, Your mercy is in the heaven, and Your truth reaches unto the clouds," etc. From this, some having been deceived have declared that things beneath the moon are without providence; among whom is also Aristotle. "They shall be inebriated from the fatness of Your house," etc. This is a good drunkenness, and "Your cup is intoxicating as the best." Since temptations are wintry storms, the torrent of God’s pleasure would be the reward for endurance in temptations, flowing like a river to those who are more than conquerors in them through Jesus Christ. By the same. He who does not become sober from this drunkenness does not act justly; wherefore it is said concerning the blameworthy drunkenness: "Become sober as is right, and do not sin." "For with You is the fountain of life," etc. If the fountain is the life, and the life is Christ, then the fountain is Christ.

^C where Christ encompasses the knowledge, not that of the Father, but that He Himself encompasses Christ; and I think that there lies in this statement a great and very deep theory, which, if one wished to unfold, he would go beyond the rules of commentaries. "You humbled the proud one like a wounded man, and with the arm of Your power You scattered Your enemies." It hints, therefore, that it is within His power to suppress the pride of the enemies. "The North and the sea You have created; Tabor and Hermon shall rejoice in Your name." Aquila says: "North and right hand." The fifth edition: "North, south." It seems, through the two extremes, to signify the whole world of the inhabited earth; for from saying the North and the midday (south), he signifies all the climates; and through the North, the left parts; through the sea, those of the evening (for Scripture calls the evening 'the sea'); through Hermon, the south; and through Tabor, the east; Tabor and Hermon are mountains in Palestine. You, having dominion, he says, over all the climates, gladden these mountains by Your invocation, bringing us who dwell in them. Through these, He manifested the whole land of promise; as also, "But evil men and impostors will grow worse." "Cease from anger and forsake wrath," etc. Wrath is the anger of a desire of a mild soul, by way of preeminence, for vengeance; envy is a craving for punishment; and punishment is the retribution of evil. "Do not envy so as to do evil." Do not look upon their prosperity, but await the end, and you shall see their ruin. "For evildoers shall be cut off," etc. To be cut off is nothing other than to fall away from God. "For yet a little while, and the sinner shall not be," etc. The word is ambiguous; for either the sinner will be non-existent (which those who say that the wicked are utterly destroyed think, not soundly), or, insofar as he is a sinner, he shall not exist. "And you shall seek his place, and you shall not find it," etc. The place of the sinner is wickedness. "But the meek shall inherit the earth," etc. The earth here signifies knowledge; for as in a place, the mind is said to be in contemplation. "And they shall delight in abundance of peace." The delight of the righteous is abundance of peace, and abundance of peace is the impassibility of the soul together with the true knowledge of things that are. "A little is better for the righteous than the great wealth of sinners," etc.

ORIGEN’S EXPLANATION ON PSALM XXXVII, WHICH IS CALLED: "LORD, NOT IN THINE ANGER," ETC.

HOMILY ONE.

1. God, the Creator of human bodies, ^A knew that the frailty of the human body was such that it could receive diverse illnesses and be subject to wounds and other weaknesses; and therefore, providing for future sufferings, He also created medicines from the earth and delivered the discipline of medicine, so that if sickness should befall the body, a remedy would not be wanting. Wherefore does this preface tend for us? It is recalled without doubt to the soul: since the Creator of all things, when He fashioned it as well, knew that it was destined to be capable of vices, and for this reason subject to and burdened by sins. And therefore, just as He prepared medicines for the body composed of herbs, art, and discipline, so also He prepared medicines for the soul in these discourses which He sowed and scattered through the divine Scriptures: so that those who have been oppressed by some sickness, as soon as they have felt the force of the disease and perceived the sting and pain of some wound—that is, when they have seen that the soul is acting in a way contrary to nature—may seek the discipline that is suitable, fitting, and rational for them, by which they might be healed through the precepts of God; for He also delivered the industry of the medical art, whose chief physician is the Savior, saying of Himself, "Those who are well have no need of a physician, but those who are sick." And He indeed was the chief physician who could heal every sickness and every infirmity; but His disciples, Peter or Paul, and even the prophets are physicians, and all those who have been placed in the Church after the apostles, and to whom the discipline of healing wounds has been committed, ^B whom God wished to be physicians of souls in His Church, because our God does not want the death of the sinner, but expects his repentance and prayer. Furthermore, this psalm which is now read shows us how, if by chance we are at any time forestalled by sins, we ought to pray and for what sentiment we ought to implore the physician for our pains or infirmities. If, therefore, at any time the enemy has anticipated us and wounded our soul with his fiery darts, this psalm first teaches us that it is fitting to confess the sin after the sin, and to remember the transgression in our memory, so that through the remembrance of the fault, the heart, pricked and stirred up on account of its transgression, may meanwhile be restrained and called back, lest it commit anything of the like further; and therefore I think the psalm itself is superscribed, "A Psalm of David for a remembrance." What "for a remembrance" means, he explains throughout the whole body of the psalm itself. Let us all therefore, as sinners, see, if we have been found in some fault, what we ought to say or what we ought to do, so that when we have learned these things in the sacred Scripture, we may also merit to obtain the healing of our wound. It would indeed be good for the body, so to speak, of our soul to endure in health, and surrounded by the armor of God, to remain invulnerable to all the fiery darts of the malignant devil, to experience nothing of any languor or any sickness, and for our ^C inner man to take on no vice or disease. But if through negligence of itself and of the mind it has incurred sin, let it recognize what follows. To be rebuked or corrected is the punishment of pain; the torment is so grave that even those who appear faithful and religious, if by chance as human beings they have at any time incurred some fault and are rebuked, they are indignant against those who rebuke them and hate them. For they rebuke in order that they may amend. And this evil was the cause that even among the former people the prophets were held in hatred and agitated by persecutions. This was the cause that made Isaiah be sawn asunder, that forced Zacharias to be slaughtered between the temple and the altar, and Jeremiah to be plunged into a pit of mud. And in the end, this was the cause that drove our Lord Jesus Christ to the cross. For all the crimes and atrocities that we enumerated above were committed for no other cause, except that while all are unwilling to be cut back by the correction of delinquents in the medicinal discipline, the people, impatient of care, burned with rage to the destruction of the physician. Blessed, therefore, are those who are already called wise by Scripture itself, who, when they have sinned, if they are rebuked, do not hate their rebukers. For so the Scripture says: "Do not rebuke the wicked, lest they hate thee; rebuke the wise, and he will love thee." You see how the Scripture called him wise who is subject to correction, but does not hate, but rather loves the one who rebukes him. Such were those who were rebuked by the Apostle, and, being confuted, did not hate their rebukers. Whence I also think that he who had sinned most gravely at Corinth, for that reason obtained mercy, because, being rebuked by the Apostle, ^D and...

^A severely corrected, he was cut off from the gathering of the Church; yet he did not hold his rebuker in hatred, but accepted the correction patiently and bore it bravely. I believe that he conceived even greater affection toward Paul, and toward all who had acquiesced in Paul's judgment, than he had felt before. So Paul reverses his decision, joins him back to the Church, and adds, saying 86: *Confirm your love towards him.* He saw that he had preserved charity after the correction; and for that reason he said that even the sin was not so much imputed to him, as that the charity which was within him was strengthened. It is necessary, therefore, that he who sins be rebuked; but since this correction is difficult for those of us who are weak, even if it is useful, we should bear the presence of all in our correction. And what if all are present? Sometimes, when we are rebuked, we do not even suffer two witnesses to be present; rather, we rebuke the one who is rebuking, and say: "It is for me to tell you what you wish, and not for you to make me ashamed in the presence of many." We are pained, we are puffed up, we boil over, and in the inner depths of our soul we are tormented. But if such a correction—the fact that we are rebuked by men or before men—is difficult, what shall we do if God rebukes us, or if God Himself rebukes and rages in fury? The bishops who rebuke us, if we cannot bear their anger, we receive with indignation, and say that that fury is not of God; how, then, shall we bear the rebuker? Knowing, however, that the Prophet says there are very many differences in rebuking, and wishing, as it were, to be rebuked for his sins—but not by a heavier weight, that is, not in the fury of the Lord—he says, as he had already said in another psalm, and says here too 87: *O Lord, rebuke me not in thy fury.* Similarly, he also says what follows: *neither chastise me in thy wrath.* Therefore, we also ought to speak of correction, regarding which the Apostle instructs us in a general way, saying 88: *All correction for the present seems not to be matter of joy, but of sorrow; but afterwards it will render the most peaceful fruit of justice to them that are exercised by it.* And you see that children, just as they are corrected by pedagogues, or are aroused by teachers, surely receive that pain as a supreme evil, and consider that it is from them that the cause of their affliction is inflicted; and although they are in their progress in such exercises or corrections, they are oblivious, nevertheless they bear it with mole-s-tation and impatience. If the instruction of children is of this kind, what ought we to think of ourselves as elders, what kind of instruction or correction do we suppose lies in store for us, which comes neither from stewards, nor from pedagogues? For Scripture knows the pedagogue, the steward, and the guardian of children; what, therefore, ought we to imagine or feel, when our instruction has been made by the Father of the family Himself, and his correction has come upon us? Let us return again to the likeness ^B of children. If a child is corrected by a pedagogue, he does not need to acknowledge the correction of paternal austerity, which is provoked by more serious faults and more flagrant ones. If he is corrected by the doctor, he will not be a master as austere as a father can be, if he has known grave faults in his son. For if a father corrects him for more serious and grevous sins, and if that which the son has committed is so great that it has incited the father to wrath, there is no doubt that after the torments, after the punishments, a fearful penalty is intended. If you have understood the similarity, translate the example for me to the matter, and understand from all of us what is said. All bishops and all presbyters and deacons instruct us, and those who instruct apply corrections, and upbraid with austere words. There is, however, a time when we are judged even by procurators, that is, by his angels to whom has been entrusted the duty of dispensing and ruling our souls; just as it is described in a certain place concerning the angel of penance, who takes us up when we are being chastised, as a Shepherd sets forth, to whom, however, that little book seems to be committed. Meanwhile, we submit to diverse instructions, and we are corrected by men; not yet, however, are we punished by the Father of the family himself, but by the procurators, the angels, who divide the office of rebuking and correcting each one of us; and it is more tolerable if we are rebuked by one of these. So also, perhaps, our correction has been committed even to a pedagogue. For whoever were under the law were, because the law was our pedagogue in Christ, corrected by the pedagogue when they sinned against the law. For they were punished by the law; for they were either stoned, or suffered some of those things which Moses had written. No one, therefore, of those we have mentioned above was punished by the Father of the family himself. For the Father of the family is not the law, nor is he the angel of penance. But there are other sins for which the Father of the family himself punishes the sinner, when he 682 has exceeded the measure of his crimes, and has extended beyond the insult of the creature into the impiety of his own wickedness. And no one else knows, save God alone, even when the procurator ought to be passed over, so that the sinner is to be corrected, or when he ought to be rebuked by the actors, when he even ought to be subjected to the pedagogue, to whom ^C inferior ones even are subjected—the corrections of all these, if such a person is one who, if I may so say, provokes the divine hand upon himself. If you have followed the sense, look now at how this Prophet continues, when he says: *Also, if you chastise me, O God, do not rebuke me in fury.* But we neither want to be corrected, nor corrected at all, nor do we bear the rebukes of the pedagogue or the procurators or the actors willingly; and for that reason it is necessary that the correction of the wrath of God be brought upon us. For the Prophet says: *O Lord, rebuke me not in thy fury, neither chastise me in thy wrath.*

2. But whoever says this, must produce some ra-

Every man lives and moves in an image, either by keeping the "according to the image" of God, and advancing toward perfection, becoming conformed to the image of God, or by becoming through his character [some] other animal—a mare lusting after the male, or some other irrational thing. ^A *And now, what is my patience?* etc. Grant me the ability to bear; [the ability] not to say or do anything out of human weakness. But do Thou, having disciplined me, also cause me to endure and bear [it]. Thou Who knowest my formation, also forgive [my] weakness. *Thou didst give me up to be a reproach to the foolish,* etc. He calls him "foolish" whom he had already called "sinner." God delivers one over to reproach for the sake of greater confession; this is what the speaker here asks not to suffer, as he is confessing of his own accord according to what seems good to God. ^B *I was dumb and did not open my mouth, for Thou didst do it,* etc. This may also be understood as follows: Never did I, like others, attribute my lawless deeds to Thee as the cause. For that purpose I never opened my mouth, but I remained dumb. *For I am a sojourner in the land and a stranger, as all my fathers were,* etc.

He injures the inheritance who plunders the heirs, and he plunders the knowledge who makes those unclean who are by nature capable of knowing it. All these things the Lord takes upon Himself, receiving our sufferings from the communion He has with us; for *He Himself took our infirmities and carried our diseases.* ^A *Once I have sworn by My holiness, if I will lie to David.* The oath of God is His promise, which is called irrevocable, as also is that: *I have sworn in My wrath.* ^B *You have profaned His sanctuary to the ground.* The sanctuary of God is the rational soul. *You have exalted the right hand of those who afflict Him.* Christ alone is exalted in the knowledge of the Father. *You have cast Him down from His purification.* You have loosed ^C the bitter bonds of slavery, and You have granted freedom to the captives; You have willed to overlook their transgressions. That the whole nature of men was indeed a captive, and that from God and our Savior it received its freedom, is witnessed by the One Himself crying out through Isaiah: *The Spirit of the Lord is upon Me, because He has anointed Me,* and what follows. For having read this prophecy in the synagogue, the Master said to the Jews: *Today this scripture is fulfilled in your ears.* ^D *Burnt-offering and sin-offering You have not requested,* etc. God does not seek sensible burnt-offerings; for *a sacrifice to God is a broken spirit.* *In the roll of the book it is written concerning Me,* etc. By the roll of the book He means the whole Law; for all things are summed up in the one prediction concerning Christ. *To do Thy will,* etc. He calls the will of the Father that by which He took away the sin of the world. For He says, *I came not to do My own will, but the will of Him who sent Me.* And having been set forth for the sin of all, so that, forgiveness having taken place, there might no longer be need of a sacrifice for sin. *I have proclaimed good news of righteousness in a great Church,* etc. The great Church is that which is completed by great and perfect ones, in which He proclaimed righteousness through faith in Jesus. He knew this of His own, as having received it and made it His own, and as proclaiming it without interval. He said: *I will not restrain My lips.* For He has not restrained them; but He speaks even now through evangelists and the teachers of each time, whom one might even call the lips of Christ. And concerning His righteousness, as being superior to that of the Law, He advised, saying:

^A "Wherewith your enemies have reproached, O Lord, wherewith they have reproached the exchange of Your Christ. Blessed be the Lord forever. Be it, be it." We have often said that "bosom" signifies the insatiable. He says this, therefore: "I am the receiver of many reproaches," he says, "and of so many that are inseparable, almost joined together, by the enemies." Having remembered these, therefore, and that they reproached the "exchange of Your Christ," that is, His footprints—for thus Symmachus and Theodotion interpreted it, that the present kings happen to be the footprints of Your Christ. And because it is an exchange, "Stop now, Master, the reproaches," an exchange, that is, the change of Your Christ, or of David, in that the head was changed into a servant; this reproached us toward You and extends to the one who promises these things. And the exchange of Christ would be the Lord's man and the blood given of Him as a ransom for the salvation of the world. Having said these things, they seal the supplication with prayer, showing that even in temptations one ought to glorify God, not be distressed, but give thanks. "Blessed be the Lord forever. Be it, be it."

Or thus: What is a "poor man"? He who understands his own affliction. For he who has learned his own affliction will certainly and immediately show mercy to him. He who understands may be blessed by the word, and by wisdom, and by the good, benefiting him, that is, either the commonly poor man or the one who is blessed. "In an evil day the Lord will deliver him"; that is, either as the one day being evil, the whole of the present age, or of the judgment. For this is darkness to the sinners, and not light, according to the prophet. And the Apostle also says: "Because the days are evil"; and again: "That He might deliver us from this present evil age." He exhorts, therefore, to be philanthropic toward the needy, or to understand him who has voluntarily become poor. "May the Lord help him on his bed of pain," etc. The bed of pain is the body of humility. "You have turned all his bed in his sickness." He will be carried over to better things, he says, and will have a change toward vigor. For it is a custom of Scripture to put "turning" for "change," as in: "You have turned my mourning into joy for me." "My enemies have spoken evil against me," etc.

In the folds of their garments, when they offer something, they call upon God to remember the promise given in the folds of the nations. Alternatively, he calls the soul a "fold" here, because through knowledge of God good things are named; and good things are naturally wont to be placed in the folds. For he says, "I believe that I shall see the good things of the Lord in the land of the living."

"Do not turn a man into humiliation." He says that a man is turned into humiliation when, through sin, He abandons him.

"For a thousand years in your sight are as yesterday, which has passed." Time is not contemplated regarding knowledge, nor regarding knowing; for time and day and age belong to the bodily nature; and our Lord Jesus Christ is the creator of bodies.

"In the morning may it pass away like grass." By "morning" he signifies the time of the manifestation that occurred to them on Mount Sinai; and by "grass" he denotes the legal worship, seeing as it was destined to come to an end a little later.

"For all our days have declined, and in your wrath we have declined; our years have meditated like a spider." When all our days have declined, and we have declined in the wrath of God! This person, even as he was going out—that is, becoming outside the discipleship of Jesus—was speaking in agreement with the Pharisees against the Savior, and was secretly stirring up betrayal. But also, as for the one who thinks evil thoughts and the one who devises heretical things, his heart gathers iniquity for him; who, even if he takes it, goes outside. Regarding these it is said: "To those outside in parables," and, "God judges those outside."

"Will he who sleeps not add that he shall rise again?" etc. He necessarily says that resurrection follows sleep. Sleep is death. Resurrection will necessarily follow death.

"But you, Lord, have mercy on me," etc. He asks for mercy and resurrection not for himself, but for us. The phrase, "raise me up," is in a human manner; but "I will requite them," that is, the enemies, is in a divine manner. The enemy rejoices over those who are defeated. Then again, he spoke more humanly: "In this I knew that you have willed me," both in showing mercy and in raising me up. That is, you have loved me; for in love is every object of will. And when I have risen, the enemy of humanity, the devil, who brought death through sin, shall not rejoice. Or perhaps he also hints at the Jews.

Turn, O Lord, how long? And be entreated for thy servants. This is instead of: "Bring us back, O Master, having been entreated for us, and do not overlook those who are in pain for too long, but accept the supplication, and deem thy servants worthy of philanthropy—those from the circumcision." And he teaches us to say these things after the fall: "Turn, O Lord, how long?" etc.

We were filled in the morning with thy mercy, and we rejoiced and were glad in all our days, instead of the days in which thou didst humble us, for the years in which we saw evils. Satisfy us with thy mercy in the morning, that we may sleep, and be glad in all our days. Make us glad for all the days in which thou didst afflict us. For when the resurrection of the morning occurred, the whole earth was filled with the mercy of Christ. This is useful for those who have repented from wickedness and have been deemed worthy of knowledge.

And let the brightness of the Lord our God be upon us. He who is illuminated by the light of knowledge will say this. And the light does not shine before men. Brightness is the knowledge of God. The true light is Christ; for he dwells in all the faithful. Those for whom tears are bread—blessed are those who weep now. It is for a perfect person to be able to say this, since the imperfect person is disturbed by external things and has his soul outside, unseemly and reproved by all, stripping his soul bare through his words. But the saint gathers his soul from things external. He who is of a disposition of tears will be nourished by his tears as by bread; not only in the relaxed times, which he calls day, but also in the surrounding circumstances, which he names night.

By the same: A weeping which nourishes the soul is most nourishing. Blessed are those who weep now, for they shall laugh.

While it is said to me every day: "Where is your God?" etc. God is, indeed, as Creator, in all things that have come to be; as virtue and wisdom, in all holy powers. But if virtue and wisdom be taken according to potentiality, [He is] even in the opposing powers; and if sometimes by potentiality, sometimes by actuality, God is also in men. For to be always acting according to God is of the angels; to never do so is of the demons; but to do so sometimes well, and sometimes not rightly, is of men.

^A Let us then rebuke ourselves in this way when we are grieved and troubled. When God is the salvation of our countenance, we, beholding as in a mirror the glory of the Lord with unveiled face, are transformed into the same image. Therefore, "I will remember thee from the land of Jordan, and of the Hermoniim from the little hill," etc. Jordan means "descent"; Hermoniim means "anathema." He seems to grieve and suffer within himself, remembering the miracle that happened in the time of Joshua the son of Nun in the Jordan, when the water was divided until the people had crossed the river; and also the miracle concerning the small hill adjacent to it, because he does not obtain the same providence as that one did. Perhaps it is also a characterization of the soul conversing with Him. "The Lord will command His loving-kindness in the daytime, and in the night He shall show it," etc. When Rabshakeh was once besieging Jerusalem, and blaspheming the God of all as if He were not able to save them, one hundred and eighty-five thousand of the Assyrians with him were slaughtered in the night by a single blow. Since God had spoken to Hezekiah in the day before the night, saying:

if therefore it is a good thing to be done that one should confess to the Just One, and "good things to be done" are mentioned in the scriptures: "Turn away from evil, and do good," and since none of the good things are accomplished easily, one must seek to confess, which is a good thing; perhaps, then, it is not only he who no longer sins who confesses. Similarly, if it is a good thing to sing to the name of the Most High, one must sing in the spirit; for it is not just anyone who turns away from sensible things that has made the singing of the voice a good thing, since many very base men do this. "With a ten-stringed psaltery, with a song on the lyre." By the ten-stringed psaltery, he means the body. With such instruments they are accustomed to hymn God; he says, therefore, that even while playing upon the customary instruments, and using the melodies of the tongue, I offer to you a hymn of thanksgiving. For, seeing your creations and your ineffable dispensations, I exult and rejoice, and with the pleasure of the soul I move my tongue to hymnody. For I, he says, hymn your works, and I am struck with awe at the depth of your reasonings, which you have wrought in your dispensation. But the foolish do not understand the depth of the mystery. "When the sinners spring up like grass." But in the following psalm, by placing "Why have you cast me off?" before "Why do I go about mourning?" he seems to imply that when one has been cast off by God, the proper reaction is not to be afflicted by an enemy, but to go about mourning while being afflicted. If, however, it is Christ who speaks in the following psalm, he says similar things to himself in the spirit thus: "But you have cast off and set at nought, you have put away your Christ." And he goes about mourning, saying: "My soul is sorrowful." Or perhaps Christ speaks in a questioning manner, as if implying such a thing: What is accomplished worthy of the fact that I, having been cast off for the salvation of men, should go about mourning, while an enemy afflicts me? "While they say to me every day: Where is your God?" etc. Perhaps it grieves the saint that the "where" is spoken of God, which is indicative of a place. But it is the height of ignorance to think that God is in a place; for place is composed of bulk, but the Divine is free from bulk.

PSALM XLII. Judge me, O God, and plead my cause against an unholy nation, etc.

and he calls His light and truth that righteous and saving manifestation, just as he calls tribulations darkness. By the same: The light of God sent forth unto the soul of Jesus, and His truth, is the Only-Begotten. For that we have a great High Priest, Jesus Christ, the Son of God clothed in human nature, the light of God sent forth upon Him will declare; and the passage before us teaches truth, not a type. These things, having guided Him, led Him into the spiritual holy mountain of God, and into His true tabernacles, so that as High Priest He might enter unto the altar of God. Perchance the holy mountain of God is the house of the Father, and His tabernacles are the many mansions therein. Or else the tabernacles are His eternal dwellings. And you shall inquire whether the tabernacles are in the holy mountain, and what these might be; if they are the things that gladden His youth toward God Himself. For He had no old age. And the words, "having put on the new man," were said on account of this youth. And the festival belongs to such young men. By the same: Christ is the holy mountain of God; and His tabernacles are the holy powers in which He dwells.

From the beginning, the things concerning the punishment of the enemy were foreknown to You. Then, since He said that You reign from the beginning, He added, confirming it, that You are from everlasting. He says not that You received the ordination of the kingdom now, but that You possess the kingdom from eternity. Or, Your throne is prepared, because the salvation of the human race was destined from the foundation of the world through His coming. For the throne signifies the resurrection, which is prepared for judging the demons who have acted unjustly against us. And "from then" is used indefinitely, instead of "always"; for He possesses an eternal existence. "The rivers have lifted up, O Lord, the rivers have lifted up their voices, from the voices of many waters." He calls the camps of the enemies rivers, because of the intensity of their rage; for this reason, He said "from many waters," meaning that there were many of them. For having called them rivers, He persisted in the tropology. "The rivers shall lift up their crashes"—or rather, "their elevations." But by rivers, understand the holy apostles and the evangelists, who gladdened the Church of God with spiritual streams; these, therefore, are the rivers that lifted up their voices, preaching the divine doctrines and traveling their own paths. God utterly destroys malice and ignorance, but He plants virtue and knowledge. "For every plant which My heavenly Father has not planted shall be rooted up." By nations, He means the five satrapies in Palestine: the Gittites, the Ashdodites, the Ekronites, the Gazites, and the Ashkelonites. By the same: Then shall that be fulfilled: "You shall bring them in and plant them in the mountain of Your inheritance." The nations of malice are destroyed before we are planted. The hand destroyed, as did the right hand; but neither hand nor right hand planted; for He did not plant by a part, but as a whole. And not the hand saved, but the right hand. With Israel cast out, those from the nations were planted into the divine Scriptures. Different names are set for the one subject. For He calls the Savior the hand, the right hand, the arm, and the light. The "countenance of the Father," as the expression of His substance. Light, indeed, is that which is sent from Him into the mind of those called to redemption, the understanding through the Spirit, which leads the enlightened to God. The meek shall inherit the earth, not by fighting, nor by the sword. For they did not inherit the earth by their sword, etc.

It is not a wonder if the Lord is exalted above the earth, but in judging the earth, His highest nature is revealed; and since those who are on the earth are to be judged, let us guard ourselves against pride, knowing that God strongly opposes the proud, whose leader is he who is called the devil. "I will act by my might, and by the wisdom of my understanding I will remove the boundaries of nations." "How long, O Lord, shall sinners, how long shall sinners boast? They shall speak out, and shall speak iniquity; all who work iniquity shall speak." The phrase "how long" is to be taken in common, so that the whole stands thus: how long shall sinners, how long shall all who work iniquities speak? But there is great insensibility to their own evils among boasting sinners, especially if anyone teaches otherwise and does not approach the sound doctrines of our Lord Jesus Christ, but is blinded, knowing nothing, sick with questionings and word-battles; such a one boasts in his own blasphemies and sins according to false opinion, as if in truth and wisdom, and he speaks and talks iniquity on high, in which he accuses the Creator. The blessed man is praised all the day in God, namely his own life, which consists in dispassion and the knowledge of God; but he who is praised for a mediocre skill, as if perfecting it, or for progress among heretics, or by words of some other falsehood, will not be praised as blessed, and perhaps not even all the day. "Thou hast turned us back, etc." It is said that virtues are in front of us, but vices are behind; for this reason, we are commanded to flee from fornication, but to pursue hospitality. "Thou hast given us as sheep for meat, etc." For not all sheep are for meat. But since "Thou hast given us as sheep for meat," in the rising up of men against us, surely they would have swallowed us alive. However, God does not always cast away from Himself because of sin, but also for other causes which He knows. And not everyone who is turned back suffers this in a blameworthy way, but rather he who, having fled from evils, wishes to return to them again. But if anyone, having left Zion, that is to say virtue, should hasten toward wickedness, called Babylon, turning back, he receives a blessed thing.

^A "They have humiliated your people, O Lord, and have afflicted your inheritance." Those who are wicked have humiliated the people who were previously in high places, becoming the cause for it to descend into the body of humiliation and into the inheritance of God, so that it might happen to be afflicted through the opposite state of affliction. He calls the rational nature an inheritance, which is naturally inclined to inherit God; he named it an inheritance instead of one who inherits; for this is the custom of Scripture. "They killed the widow and the orphan, and they murdered the stranger." He who interprets the divine Scriptures wrongly kills the widowed soul and the stranger mind; the mind that has been deprived of the heavenly Father is an orphan; this is the intensification of impiety; for he says that they dare these things, not believing that you behold them, nor that you care for human affairs. "And they said: The Lord will not see, nor will the God of Jacob understand." It is not without reason that the phrase "The God of Jacob" is added, but to increase the charge; for they have learned of the great providence concerning the people of God—that which is through the prophets, that which is through the priests, that which is in war, and that which is in peace. "Understand then, you foolish among the people, and you simple ones, become wise at last." Everyone who does not live according to the covenant of God wrongs it. ^B Contrary to the others, he says, we have come. For those people were tripped up even before the disasters; but we have stood firm even after the disasters, having an unturnable purpose. And what is it, "We have not dealt unjustly in your covenant"? That is to say, we have not dealt unjustly regarding those things which we were entrusted with, but we have kept them with precision. "For you have humiliated us in a place of affliction, and the shadow of death has covered us, etc." A place of affliction is the human body and the world akin to it. You have caused us to be in a foreign land, he says; which did not allow the acts of worship to be performed. By the same author: The mind is covered by the shadow of death when it does not see. Or the body of humiliation is the shadow of death, in whose shadow it is born. "If we have stretched out our hands to a strange god, etc." If there is no essential knowledge, or if one does not have this knowledge in himself, it is a strange god. "For your sake we are put to death all the day long; we were reckoned as sheep for the slaughter, etc." Paul says:

The nations, he says, which neither accepted the law nor received the prophetic teachings, does He subject them to discipline, and will He not reprove your lawlessness? And yet He Himself created the nature of men rational, and through the things contemplated in creation, which happen every day, He produces greater knowledge. "The Lord knows the thoughts of men, that they are vain. Blessed is the man whom You, O Lord, shall discipline, and shall teach him out of Your law, to give him rest from evil days." For how are those perceptions not full of vanity, which attempt to banish the benefit of providence from reasoning? "Whom the Lord loves, He disciplines," says the apostle. And if He blesses the one whom He disciplines, let everyone who is disciplined by Him become free from passion, for the Lord loves this person; for to discipline is the moderation of passions. Those, he says, are wretched and humble who do not receive Your discipline; but blessed are these who have been disciplined by You and taught from Your law; for these, having been calmed in tribulations, will be lightened of their grievances. "Your mercy, O Lord, helped me." Mercy is the knowledge of the mind: "My heart brought forth a good word; I speak my works to the King. My tongue is the pen of a ready writer," etc. The phrase "brought forth" he said instead of "spoke"; not that he might call the Son a belching, but an account concerning Him. And the person speaking would be David; for if the Father announced to the Son, the Son would be found to be ignorant, and posterior to the works. Of the same. A good word is that which signifies virtue or the knowledge of God. Of the same. The tongue of everyone who speaks his works to the King is the pen of a ready writer. For one with a good conscience relates his own noble deeds; but he who is conscious of the opposite against himself, in telling his works to the King, is slow of speech. "You are fair in beauty beyond the sons of men," etc. These things are said from the prophetic person, whose tongue was the pen of a ready writer. And "grace was poured out on the lips" of the imitator of Christ, and of Christ Himself, not only because of the words of grace that proceeded through His mouth, but because of the grace of the forgiveness of sins, He saying: "Your sins are forgiven you." Of the same.

^A The peoples shall fall under you, in the heart of the king’s enemies, etc. The arrows of Christ are the practical virtues; and by justice He shoots the unjust man, by prudence the foolish man, the cowardly man by fortitude, the incontinent man by temperance, the irascible man by long-suffering, and the faithless man by faith. But the arrow of faith is sent before the others. For it is necessary first to believe that God exists. Of the same. Rational arrows are sharpened for him who represents the truth capably and powerfully destroys the lie. And those who fall under Christ are in the heart and the thoughts of the enemies of Christ, who is King. And Christ is clearly God. And perhaps it is possible to practice justice and to abstain from iniquity through the fear of God, and not through a love for God that rises above what is strictly just, nor from a hatred of iniquity. But Christ is not such as this. The rod of uprightness is the rod of your kingdom, etc. The rod of Christ, which He uses to punish those who sin, is called a rod of uprightness, straightening those who are ruled by Him and ridding them of all crookedness. And since He punishes with royal authority through it, it is a rod of His kingdom.

For He says that, in return for the blood of the innocent which is poured out by them unto judgment, they shall be delivered over to punishment. You may also speak of this in another way from a bit higher up: since You are our Creator and Curator, and we count every good thing as coming from You, but since we see some base men condemning the innocent, is it possible that another "throne of iniquity" sits with You, through which these men are exhorted? But no throne of iniquity rests with You; for You have displayed the law of all things as King, according to which everything is administered. Even if the devil, having become a deserter of Your commands, attempts to rule, yet he does not sit with You, nor is he present with You, but while playing the bandit far from You, he tyrannizes over those who have chosen to remain under his cruelty. For the throne of iniquity is the source of our own tyranny, and therefore, being burdensome, it issues most heavy commands, fashioning toil in accordance with its directives. But the commandments of You, O God, are not heavy, according to John,1 but they exalt to the heights the one who possesses them. For it is the task of these lawless judges to use every device against the righteous, and to vote for the death of the innocent and blameless.

All the glory of the daughter of the king is from within; and such is her glory as a daughter of a king would have.

All the glory of the daughter of the king is from within, etc.

Virgins shall be brought to the king after her, her neighbors shall be brought to You, etc.

By the same.

In place of your fathers were born to you sons, etc.

PSALM XLV

Therefore we will not fear when the earth is troubled, etc. By seas and mountains he refers now to rational natures that are exalted and lifted up against the knowledge of God. The streams of the river gladden the city of God, etc. The streams of the river [refer to] the divisions of the gifts and the divisions of the ministries. The city of God is helped as the day draws near. It is also written, He will help her with his countenance; for he preserves her beauty unwounded when it is troubled by the adversaries. By the same. The city of God, that is, the Church, or this rational soul; but the streams of the river [are] the gifts of the Spirit. Nations were troubled, kingdoms tottered, etc. At the coming of Christ, kingdoms tottered. Christ gave his voice, the earth was shaken; that is, those who are upon the earth, as the churches are established everywhere. By the same. If a rational soul hears the voice of the Lord, it is shaken, passing over from wickedness to virtue, and from ignorance to the knowledge of God. When divine help appears, he says, the enemies have turned their backs, and the kingdoms that formerly held opposing views have bowed their necks to the divine and saving yoke;

“Forty years I was provoked with that generation, and I said: They always go astray in their hearts, and they have not known my ways; as I swore in my anger, they shall not enter into my rest.” Forty years I was displeased with that generation.... But especially the children, he caused them to spend the time of forty years in the desert, until they themselves were consumed, while the children grew up. For I was provoked, he says, with that generation, that is to say, being displeased, I abhorred them, having seen the lightness and fickleness of their judgment, because they did not know my ways and my dispensations; nor were they willing to pay heed to the sworn threats, nor, by repenting, did they wish to undo the threat; on account of which they did not enjoy the land promised to the fathers. The Word calls this "rest," since in the desert they made frequent movements with the tabernacle leading, in which God was thought to dwell; but in the land of promise they themselves ceased from the journeying, and the tabernacle was planted in the dedicated places. This is the history; but let us look at the psalm more spiritually. For by the truth, and by the witness of events, and by manifestations of every kind, God, as if using a certain voice, indicated his own height to men. “Removing wars to the ends of the earth, he shall crush the bow and smash the weapon, and burn the shields in fire, etc.” It is possible that "removing wars" is said because the wars that were formerly continuous ceased under the Romans, who made into one kingdom the many that had existed before after the birth of the Savior. For there came to be “glory to God in the highest, and on earth peace, good will among men.” The Lord Jesus, therefore, set wonders upon the earth, removing the wars to the ends of the earth which men were fighting. And by removing the wars, he crushed the bow from which the fiery darts of the devil were sent, and he smashed his weapon, and burned the shields. But “I will be exalted” is the voice of God saying these things, after the wars to the ends of the earth have been removed, and the bow crushed, and the weapon smashed. By the same. By “bow” and “weapon” and “shield,” he signifies a most wretched state and wicked thoughts.

The sea, in these passages, signifies the multitude of the nations, which was also shaken—that is, it has been shaken so as to receive the proclamation. Theodotion and Symmachus say it thus: "The sea shall sound with its fullness." For the whole life of men, which imitates the surging of the sea, shall receive the sound of the divine proclamations; he also foretells the uprisings that have occurred on the part of unbelievers against the heralds of truth, as we have also demonstrated in other psalms. "The fields shall exult, and all things that are in them; then all the trees of the forest shall exult." By the "fields" that shall exult, he describes a life level in virtue. And he refers to fields of which Isaiah also speaks in his own words in another way, commanding the valleys to be filled and the mountains of wickedness to be leveled; which seems to me to be nothing other than his desire to heal the deficiencies and the excesses of the conduct required by virtue, so that the principle of virtue may neither be hollowed out through a deficiency of the good, nor yet uneven through excess. By the "fields," and indeed by the "trees," he signifies holy souls, which have exulted at the salvation of the world. By their victories men are accustomed to clap their hands. Therefore, let us also clap our hands at the victory of Him who said, "Take courage, I have overcome the world." An acclamation is a song of victory. He therefore exhorts the nations to shout aloud at the overthrow of the opposing powers. "He has subdued peoples under us," etc. "He has subdued peoples"—those being discipled into the mysteries of Israel. These things the apostles shall say concerning those who are being discipled, who are many. And the Lord Himself, as we did not know how to choose for ourselves what we should inherit, chose for us a portion which we should inherit, which is the beauty of Jacob, which the Lord loved. By the same. "He has given us authority to tread upon serpents and scorpions, and over all the power of the enemy." "God has ascended with an acclamation," etc. Just as the Lord will come at the voice of an angel, and at the trumpet of God He shall descend from heaven, so God ascended with an acclamation. The Lord is at the voice of the trumpet, and perhaps with the acclamation of all the nations clapping their hands, singing aloud to God with a voice of exultation. It is with these that I believe God also ascends.

Let those who reject allegory declare which woods have rejoiced. "Before the face of the Lord, for He comes, for He comes to judge the earth; He shall judge the world in righteousness, and the peoples in His truth." He will not judge the earth, but those who dwell upon the earth, who are called by the same name as the earth. For He came and justified our judgment, and cast out the wicked tyrants, the unclean demons. "The Lord reigns, let the earth rejoice; let many isles be glad." It should be sought why not all, or if it be true that all are many. Perhaps because before the coming, few isles rejoice, but from the coming onwards, more do, and for this reason he prophesies what shall be. "Clouds and darkness are round about Him; righteousness and judgment are the establishment of His throne." By the darkness and the cloud, He indicated that He is invisible, and at the same time He teaches that He is the one who appeared through the cloud at Sinai, and that even if it is impossible to see Him, it is nonetheless possible to understand His power through His operation. For He trained all men in righteousness, and taught those who were acting all things without discernment to live according to a correct judgment. Of those who are mighty on the earth, there are some of God who were not simply lifted up, but exceedingly so; yet they were not lifted up above measure.

PSALM XLVII. Great is the Lord, and greatly to be praised, etc.

Lightning is spiritual teaching originating from the intelligible clouds, to which the Lord often gives commandment not to rain upon them, so that a famine may occur—not of bread, nor a thirst for water, but a famine of hearing the word of the Lord. "The mountains melted like wax before the face of the Lord." What the North wind freezes, the South wind melts. Therefore the bride rightly says in the Song of Songs: "Awake, O North wind; and come, O South; blow upon my garden, and let the spices flow out." "Let all those be ashamed who worship graven images, who boast in their idols." A graven thing is worshiped either because of its nature or because of its form. And if it is worshiped because of its nature, let them say why all stones are not worshiped. But if the form is worshiped because of the carving, and not its nature, then every bodily form requires something for its existence. Yet God needs nothing in order to exist; therefore, the form is not God. And if it is not God, it is not to be worshiped. Again, form is a genus or a quality; but God has no genus or quality; therefore, form is not God. Christ is the right hand of God, filled with righteousness. Wherefore "of his fullness have we all received." "Let Mount Sion be glad, etc." Let Mount Sion be glad, and the daughters of Judea rejoice because of the judgments of God, as they contemplate His words, and the deeds in accordance with the words. And those who have understood Sion surround her, and enclose her; and having ascended her towers, they describe them from above to those who have not yet been able to ascend her towers, saying: "Set your hearts," that you may understand His power, and that each one, living in accordance with what he does, may receive a memorial worthy of the division of the city. Or thus: Since the ecclesiastical mind is the inspector of truth, and for this reason is called Sion, one must grasp her dogmas in the intellect. Having therefore scientifically understood her teaching, examine each part divisionally. For her towers are the contemplations regarding each matter, in which the dogmas of piety reside.

"Come to me, all you who labor." And since [the Word] is edified from the expression of the Scriptures, even a simple earth-born and poor man is benefited, and even more so he who is able to cross over to the spiritual, being a son of man and rich; for this reason, he calls all at once and to the same place, as if to a banquet, to the hearing [of his word]. The common call of rich and poor invites us to equality and humility. He mentioned three pairs from the opposite sides: Gentiles and earth-born, rich and poor, the inhabited world and sons of men. Those alien to the faith were called through the Gentiles. Those in the Church are those who inhabit the world. "My mouth shall speak wisdom, and the meditation of my heart shall be understanding. I will incline my ear to a parable; I will open my riddle on the harp," etc. The mouth of Christ speaks wisdom. They are the mouth of Christ who minister his word, while the rest [of the faithful] are his remaining body. And if meditation is understanding, what is the promise? When the meditation of the heart is understanding, evil reasonings do not come forth from within out of the heart, nor do those things which defile a man exist, nor is a place given to the devil.

^A Whoever, therefore, according to the Apostle, is able to say, "I have finished the race, I have kept the faith," he, having conquered him who seeks to take the kingdom of our Christ, the son of David, has sounded the trumpet with a horn. At the same time, it must also be known that in many places the horn is called the mind of man, as in the passage: "My horn shall be exalted as the unicorn," that is, the mind. For it is exalted by following God, who is in the highest. To see this being fulfilled continuously in the churches: for with the spiritual lyre of David we strike up the divine melody. Let us make our bodies a rational lyre, and let us use the teeth in place of strings, and the lips in place of bronze. For the tongue, moving more sharply than any plectrum, produces the harmonious sound of the notes; and the mind moves the tongue, like some skilled musician, making its motion or that of the lyre. ^C The firing, the stretching, and the testing of the evangelical preaching through the beaten, or rather, forged trumpets signifies this—(for we hinted that this is the heel of iniquity). For no one is condemned for the iniquity of another. And he called the disobedience of Adam the iniquity of the heel, because the serpent had authority against his heel. Or, since the apostles or the prophet who speaks these things were not such that it could be said of him, "He committed no sin, nor was deceit found in his mouth," it is probable that he had committed the final and ultimate sins. Wherefore Symmachus rendered it as "the iniquity of his footprints." For it was as if they had only dim footprints of iniquity, which is why he says: "I will not fear the day of judgment." And the heel of Christ is also those who are the lowest of all the faithful. By the same author. By "evil day," he means the day of judgment; and by "heel," the way and the life. ^D "Those who trust in their power," etc. "A man will not give to God an expiation for himself, nor the price of the redemption of his soul": for Jesus delivered himself for all. "A brother does not redeem, shall man redeem," etc. It should be read as a question: "Shall man redeem? And he has labored for an age," etc.

^A Perhaps he also hints at the Jews. And as for the statement, "for his innocence," or integrity, it is spoken in a human manner. But we have been confirmed in Christ, and this has been accomplished for eternity in the sight of the Father.

PSALM XLI

VERS. 3. *My soul thirsts for God*, etc. They are blessed who thirst for God, according to those who are called blessed in the Gospel because of their thirst. He did not say, "My soul thirsts for God," for the soul does not drink God; but "for God". For the saint thirsts for the things that are of God, as the sinner does not thirst for the things that are of God, but for things pertaining to worldly life or to the devil. And the Savior also stood and cried out, saying: "If anyone thirsts, let him come to me and drink." And because only the saints appear before the face of God, who turns away His face from sinners. Or when God has diverted His providential power from the people, they mourned for the life that was thus removed; but they wanted to meet God. Moreover, they said this when they had been cleansed from every stain; for he who is defiled, it is said: "Turn Your face away from my sins."

[Of the same.] *If the angels behold the face of God always*, then the angel surely desires to become David and to behold the face of God.

VERS. 4. *My tears have been to me*, etc. Blessed are they who weep now, whose tears are bread. It belongeth to the perfect man to be able to say this: since he who is imperfect is disturbed by external things, and possesses his soul outside himself; he is unseemly and reproved by all, openly stripping his soul bare through his words. But he who is holy gathers his soul from all external things to himself. And he who possesses the affect of weeping will consume his tears like bread, not only in prosperous things, which he calls day, but also in adverse things, which he calls night. ^C

704 [Of the same.] Nothing feeds the soul as much as that weeping which sustains it. Blessed are they who weep now, for they shall laugh.

*When it is said to me daily: Where is your God?* etc. God, insofar as He is Creator, is in all things that have been made; and His virtue and wisdom are in all holy powers. But if virtue and wisdom are also taken according to power, they are also present in adverse powers; yet if they are considered according to efficacy, God is also in men: for the action of God is always in accordance with the angels, to act correctly or incorrectly; but among men, sometimes He acts correctly, sometimes incorrectly. But to those who say, "Where is your God?" one might best respond: Everywhere, except in your soul.

VERS. 5. *Because I will pass by in the place of the tabernacle*, etc. ^D We shall see the wise men of this world in the age to come deprived of that Life which says, "I am the life." And who are these wise men who are dying, or concerning whom it has been said, "I will destroy the wisdom of the wise," from whom God has hidden those mysteries which He revealed to little ones? He calls those "wise" who are crafty, according to the text, "They are wise to do evil," and the disciples of the princes of this age; their death the one redeemed by Him who was pleased to save believers through the foolishness of the preaching shall not see. He who is fully persuaded concerning the coming judgment, when he sees the wise men dying, let him not think that what takes place is the destruction of soul and body together—as those who were [merely] living defined death—but a migration to another world. *And their graves are their houses forever*, etc. The Savior accuses these who are like whitewashed sepulchers full of dead men's bones and all uncleanness; and those who build the tombs, even if of the prophets; and those who adorn the monuments, even if of the righteous; He does not permit a disciple to bury the dead, even if it be his father. And in Isaiah:

^A but observe also that first it is said in the preceding [verses] with the Most High Lord our God: "And let them worship His footstool"; but now, because the same thing has been said, a second [thing] is added: "to His holy mountain." "Serve the Lord with gladness." He, indeed, who serves the Lord out of sorrow or out of necessity, by serving in fear, does not serve the Lord in the gladness of the Spirit, for he who loves rejoices in his activity. "His people and the sheep of His pasture; enter into His gates with confession, His courts with hymns." The people are the better ones, the sheep are those of a lower rank; for of the former He is Master, of the latter, Shepherd. Observe, moreover, that He assigned the confession to the gates, so that after being cleansed they might enter into the courts and venture [to sing] the hymns; He calls the churches the gates and the courts, for these provide us an entrance to Him, in which it is fitting for those who enter to offer up thanksgivings propitiously, stripping bare their wounds before the Physician of souls through their confessions; then, being confident, to praise [Him] because He is good. That is to say: Death shall shepherd the foolish and the senseless, or rather, the man who does not understand his own honor. ^B And clearly he who said, "You will not abandon my soul to Hades," says this also: "Yet God will redeem my soul," and what follows. By the same [author]. Life shepherds the angels, while death and life [shepherd] men, but death alone [shepherds] the demons. "And the upright shall have dominion over them in the morning." For the upright will be over five cities and ten cities in the world to come. And Solomon also in the Proverbs says this same thing: "For a jealous man makes haste to be rich, and he does not know that a merciful man will take hold of him." "Be not afraid when a man becomes rich," etc. Woe to those who become rich in this way, for no one dying will take it with him. "Nor will the glory of his house go down with him." Those who do not believe seek this glory, which will not go down with them. The one who is dying will not take the increasing glory of his house; rather, for the one who is ascending in virtue, his glory—that is, his virtue—will ascend with him; but for the one who is going down, it will go down with him. And the soul of the saint, moreover, in his life, which is Christ, will be blessed.

^A For this reason, also, he who wishes to lay hold of this Word calls upon God for help, as much as he is able to be blessed: “With a proud eye and an insatiable heart, with such a one I did not eat.” Pride is an imitation of greatness of soul. “Hear my prayer, O Lord, and let my cry come to you.” It has been said that a cry is not that which is in an offering, but the intensity of the understanding. That our cry should enter in to God is good for us; prayer manifests our supplication to God, but petition manifests the request concerning those things which the petitioner wishes to be provided to him by God. These things are essentially good, proper for God to give, and profitable for those who ask to receive. “Do not turn your face away from me; in whatever day I am afflicted, incline your ear to me; in whatever day I shall call upon you, hear me speedily.” God therefore turns his face away from those who ask when they seek to receive things which it is not fitting for God to give. But the saint does not seek not to be afflicted—for this is impossible—but rather that he may persevere and rejoice. From good deeds comes the confidence to say, “Do not turn away.” For one from whom the Lord turns his face, he will not say this, for he was a heavenly God, and when he came visibly, that is, when he became flesh. For then he became visible, having come; he will not be silent, but he will convict the sin of the world, that is, he will announce the will of the Father. For he is called the Angel of Great Counsel. Fire signifies the light that is from him; for the light perceivable through faith leads to the knowledge of Christ. ^B You may understand it also in this way: being in authority and the power of divinity, although having become in flesh, like a fire and a storm, he attacked his adversaries, the devil and the demons. “God shall come visibly, our God, and he shall not keep silence,” etc. God shall come visibly, and our God is Christ; Christ shall come visibly. Of the same. Christ has come in the flesh. Therefore, “visibly” manifests the flesh, for the flesh of Christ was perceptible to the senses. “He shall call upon heaven above,” etc. Since in Deuteronomy, when the law was given, Moses bore witness to the heaven and the earth, and likewise, beginning his ode, he calls upon them; and furthermore, they are also summoned in Isaiah; for this reason, when his people are to be judged, God shall call upon the heaven and the earth.

^A "The light of thy countenance has been marked upon us." "Incline," he says, because the human cry cannot reach the height of the Godhead. "For my days have vanished like smoke, and my bones have been scorched like a brand; I have been struck like grass, and my heart has been withered, for I forgot to eat my bread; because of the voice of my groaning, my bone has cleaved to my flesh." For to the one who considers human affairs to be like smoke, his days have vanished like smoke; wherefore these things are not said by the prophet in boasting; rather, his bones were scorched in every way by the Word which reached them. Yet elsewhere he says, "All my bones shall say." "And my heart was withered," etc. The mind is withered when it lacks spiritual water, which flows from the fountain of life. He who by all power abides in the Word of God forgets to eat the bread of the body; and he will say what follows, how he did not grow fat, nor waxed gross, but groans while he is in the tent. "I have been likened to a pelican of the wilderness, I have become like an owl in a ruin; I have watched, and have become like a sparrow solitary upon a housetop." He mentions all the birds that delight in deserts; "For the Father has given all judgment to the Son." "I will not reprove thee for thy sacrifices," etc. These things will be fittingly prophesied concerning the sacrifices abolished among the Jews after the coming of Christ. Or, he says, do not bring them with an evil disposition, by which I reproved Cain. ^B "For all the beasts of the field are mine," etc. He says that all are under the providence of God. "For are not two sparrows sold for a farthing, and one of them shall not fall without my Father who is in heaven?" "Shall I eat the flesh of bulls, or drink the blood of goats?" etc. He abolishes sensible sacrifices; for a sacrifice to God is a broken spirit. "But to the sinner, God said: Why do you declare my statutes?" etc. I think God said these things not only to the sinner understood in the simpler sense, but also to the people of the excision. For the sinner takes up the covenant of God merely with his mouth; at any rate, he hates discipline and continues to sin in the things that follow.

^A by which is indicated praying throughout the night and humility of heart. For the solitary does not stand in need of garments, just as the sparrow does not fear insidious plots, for it dwells on the rooftop and is higher than those who plot against it. There might also be the prophetic choir weeping over the desolation and fall; and he says: "Not only was I reproached and hated by enemies, but even those who formerly admired my affairs used them to take an oath, saying because of my misfortunes, 'May I not suffer such things as this man.'" They say that this pelican rouses its dead offspring with its own blood. "My days have declined like a shadow, and I have withered like grass." For our life upon the earth is a shadow. Higher up he spoke regarding only the heart: "I was struck like grass, and my heart withered"; but now regarding the whole: "And I have withered like grass." "But you, O Lord, remain forever, and your remembrance unto generation and generation." Wherefore the Lord is likened not to those who sin, but to those who set things right. "Lest he snatch, and there be no one to rescue," etc. A soul completely fallen from God is snatched away. "A sacrifice of praise will glorify me," etc. In the sacrifice of praise, he says, is the way of salvation from God. And a sacrifice of praise will glorify our God, because those who see our good works will glorify our Father who is in heaven. And as we are in these things, there is the way in which God will show us his salvation.

PSALM L

From those things in the exposition of the 50th Psalm: having allegorized the beginning in part based on the history concerning Uriah, he adds: If it seems forced to some that one should allegorize the history in part, but not smooth it all out, it is clear that these things will have been said in vain, and others must be sought for the passage—unless someone, having examined the matters concerning the passage more extensively, might find a way to restore everything, even the matters concerning the man who was killed, and the goodness that was attributed to him; since he was unwilling to go to his house and rest, while the people happened to be in the camp and suffering anxiety.

It is secure, therefore, to await the interpretation of the clarifying Word, and of the wisdom hidden in mystery, which none of the rulers of this age has known, according to the revelation of the mystery kept secret for eternal ages, but now manifested to the apostles and those similar to them, both through prophetic Scriptures and through the appearing to them of our Savior, the Word who was in the beginning with God. ^A *Have mercy on me, O God*, etc. He has mercy on the nature, which the One who fashioned it saw to be suffering from many diseases of weakness; for the inventor of sin shakes the mind, having as a collaborator the law that rages in the members of the flesh; one must therefore approach God; for all strength is from Him. Perhaps, also, having foreseen that in due time Christ would shine upon those on earth, blotting out every sin of the world, he rightly calls such brilliant grace a great mercy; for it is written that every sin will stop its mouth. For according to the Apostle, *God is the one who justifies; who is the one to condemn?* ^B *Wash me more and more*, etc. For the one who no longer acts lawlessly, the transgression is blotted out; but the one who is washed more and more is cleansed from his sin.

The building was seen in His glory, when He stood in the midst of the apostles, as Thomas, who had disbelieved, was encouraged to examine Him; but He refers to the sufferings as glory in a variety of ways. Or it may also be understood thus: the Church being built by the Lord is the Zion, which is interpreted as a "watchtower," in which one shall be seen in His glory, if anyone builds upon this foundation gold, silver, or precious stones. And the people who are being created shall praise the Lord, because He has looked down from His holy height. The Lord from heaven has looked down upon the earth. The "people being created"—if anyone is a new creation in Christ. That which is being created is either the world once again, or the people of both of these things, and perhaps even now those from the nations. If, therefore, the Lord had not looked down from His holy height, the people who are still being created—and being created even until the consummation—would not have praised Him, just as He was seen long ago from heaven upon the earth and conversed with men. To hear the groaning of the fettered, to release the sons of those who have been put to death. The fetters may be the body of humiliation; and the sons of those who have been put to death are released by the Word. But whose sons, if not those of the opposing powers? According to the mind, when we commit a fault, we sin against God alone. Or, "to You alone is the sin known." Render to me the exultation, etc. To whom something is owed, it is rendered; therefore, the exultation of the saving God is rendered to the rational nature; and the one who is strengthened by the guiding Spirit will not be a slave to sin. Just as "unless the Lord builds the house, those who build it have labored in vain," so too, unless God creates a clean heart in someone, human willpower and strength are not sufficient for this. First, a clean heart is created, then a right spirit is renewed within the inner parts upon this, and this is without the Holy Spirit being withdrawn. Then, after these two spirits, one is strengthened by God with a guiding spirit, so that one may be steady and unshaken.

PSALM 51 (52). Why do you boast in malice, O mighty man in lawlessness, etc. The one who boasts, says the Apostle, let him boast in the Lord. By the same. He did not say the name in the middle, which would indicate the base man. For he did not say, "Why do you boast?" but, "Why do you boast intensely (in malice)?" Never is it said to "boast intensely" in a good thing; but if someone sins, he boasts intensely. The word can also be directed toward Saul. By the same.

There are those who love, as it were, contrary things, insofar as they are not entirely devoted to virtue, nor are they willing to adhere entirely to vice; of these, the worse ones love vice more than virtue, while others do the reverse. "Thou hast loved all words of destruction," etc. (Ps. LI, 6). Doeg loved words of destruction, slandering David. "Therefore let God destroy thee for ever: let him pluck thee out, and remove thee from thy dwelling place, and thy root out of the land of the living," etc. (Ps. LI, 7). God, who destroys wicked structures, destroys Doeg, choosing not to leave even the wall of his building, since he had built it entirely and in every way wickedly; or, since the worst ones are built last, and Doeg is the most wicked, he will be destroyed at the end, near to when the last enemy, death, is brought to naught. And if the root of the Edomite Doeg is plucked out from the land of the living, he had been planted there. "Behold the man that made not God his helper: but trusted in the abundance of his riches," etc. (Ps. LI, 9). Perhaps he was growing rich from mules—a hybrid animal—over which he had been placed by Saul. "But I, as a fruitful olive tree in the house of God," etc. (Ps. LI, 10).

God grants this to us whenever we are far from our sins, our habits, and our inclinations, and just as we become better, we stand at the diameter of sin; for the place of sin is in the west, while that of virtues is in the east; for Christ, the living virtue, is, according to Jeremiah, the Rising One. "And as a father pities his sons, the Lord has pitied those who fear Him." For He shows the goodness of a Father, being Creator and Maker; and having pity on those who fear Him for a long time, He placed them in the rank of sons. For He does not hate those whom He fashioned, but understanding the hearts of men, which He fashioned one by one, He knows what is beneficial for each, and what power and opportunity we possess, these He gives, so that he who has it in effect might himself become His son. He might even say that He made trial of [His] creature, having become flesh, and possesses a natural inclination, having counted us as sons. "As a father pities his sons": for those whom He saw as His poem and the works of His hands, He pitied. "For a spirit has passed through him, and he shall not exist, and he shall not know his place anymore." Perhaps, since the law has a shadow of the good things to come, there is no one in this life doing good, unless it is indeed the shadow of good. And since there is no one doing good, He who said, "Why do you call Me good?" is rebuked. "Those who devour My people as a meal of bread, they have not called upon God," etc. If anyone devours any of those from the people of God, even if he says that he calls upon God, he is convicted of not calling upon Him. For "everyone who calls upon the name of the Lord shall be saved." "For God has scattered the bones of those who please men," etc. It is not that anyone who pleases men is a man-pleaser; but sometimes one who sets out to please men does so properly, and he will not be a man-pleaser. At any rate, Paul says: "Be inoffensive both to Jews and to the Church of God, just as I also please all men in all things, not seeking my own profit, but that of the many, that they might be saved." But if anyone sets out to please nothing else but men, or rather men than God; or both men and God equally, when it is fitting to please God alone, so that it might even be for His sake that it happens for men; whenever reason chooses to do this—that one will be a man-pleaser.

Instead of "all your works are filled with thanksgiving and greatness," [he says,] "and you have displayed magnificence to all," as men often do to those who see them by means of pure garments. For "You clothed yourself" hints at this. Honestly confessing, according to either meaning of "confessing," we weave a confession for the Lord our God with which He clothes Himself. And after the confession, having performed fittingly everything that was due, and having prayed, we weave another garment of magnificence for the Lord our God. Or thus: Symmachus says, "You have put on hymn and glory." For it is not to those who do not know You, but to those who have enjoyed Your good things; nor to those who offer Your worship to idols, but to those who hymn You and extend to You the debt of doxology. Or thus: looking at Your providence, O Master, we magnify You, being astonished at the greatness of Your providence; in this way You put on our confession and magnificence, that is, doxology with praise, as a sort of mantle, or as one having what is fitting in great and surpassing things. Confession, moreover, has the entire harmony of what is musical in itself; but he also says that He clothed Himself with magnificence and confession.

"If the powerful have sought my soul, and have not set God before them, in Your truth destroy them." He confesses that he has as a Helper perhaps the Father and Lord, taking hold of his soul, so that he may speak of the Son, who will turn back evils upon my enemies. For the hurtful things they willed to bring upon me, these He will turn back against themselves, with God so judging. Consistent with this is, "Do to her as you did to the rich man." And these things, he says, having occurred, I come to thanksgiving with a self-chosen will; "I will sacrifice to You willingly. I will confess Your name, O Lord," etc. He gives thanks, in relation to "In Your name save me," rendering back, "I will confess Your name." And in relation to "Strangers have risen up against me," [he says], "From all tribulation You have delivered me, and my eye has looked down upon my enemies." It is a good thing that our enemies, who until now were not seen, if they still remain hidden from us, should at last be seen, insofar as they are enemies. And whose work is this, if not of the eye that is perceptive and capable of seeing what is friendly?

*Covering yourself with light like a garment, stretching out the heaven like a curtain.* If we become light, so that our works might shine before men, we are preparing another garment for the Lord for His glory, since our Father is in the heavens. [*Stretching out the heaven like a curtain.*] Did He reveal the ease of creation through these words? For just as it is easy for a man to stretch out a curtain in order to make a tent, so the God of all spread out the great expanses of the heavens, using only His Word. [*He established the earth on its secure foundation.*] But Aquila and Symmachus say: *On its seat.* [*The abyss like a garment is its covering.*] Having spoken about the earth, He passed on to the water, using the Hebrew idiom by calling "the abyss"—which is feminine—masculine, for which reason He added *its* [covering]. For Aquila and Theodotion also say: *You clothed the abyss as if with a garment*, that is, you encompassed the earth with the liquid substance; for it is surrounded on all sides by waters. For He called the liquid substance "the abyss," which is poured around the whole earth like a garment. It is as if He says that you hold together and clothe the abyss, just as if someone were to clothe an object with a wrap or a garment and hold it in the middle. [*I am exhausted by the abundance of my idle talk.*] Whatever we do or say contrary to right reason is idle talk, just as everything we speak in vain. He therefore condemned himself for being troubled, and for having lost the tranquility of his soul at the voice of the enemy and from the affliction of the sinner. The Prophet therefore confesses, teaching us to confess, by taking on our person. *And I was troubled by the voice of the enemy and from the affliction of the sinner; because they turned lawlessness against me, and in anger they were embittered against me, etc.* As Christ was drawing men away from the opposing powers, the voice of the sinful devil, inciting the powers under him against the Savior, became the cause of their turning lawlessness against Him, and of being embittered against Him in anger, such that the heart of Jesus was troubled within Him, and the fear of death fell upon Him, with terror and trembling coming upon Him, and darkness covering Him. [*My heart was troubled within me, etc.*]

They will give drink to all the beasts of the field; the wild donkeys will receive them for their thirst. This too is a work of Your providence: that water is not only given through the seasons around the torrent-beds in the ravines and the sun-warmed places, but is actually provided in the midst of the mountains, so that the animals—even the wild ones—might escape [there] at the proper hour and find rest. Giving glory part by part, he moves to [contemplating] providence, and he has marveled at the wisdom-filled goodness, and that God is concerned for the preservation of even irrational animals. For having made them, He both feeds and waters them. Therefore, having cleft the mountains, He fashioned passages for the waters for the benefit of both men, beasts, and birds. Symmachus gave the rendering: "The wild donkey will recover its thirst." Regarding the providence that extends even to these things, the Savior said: "Look at the birds of the air, that they neither sow, nor reap, nor gather into barns, and your heavenly Father feeds them." Thus He provides even for irrational animals, and reptiles, and beasts, insofar as He grants to them what is useful for life.

There is a similar quality in the phrase "My heart was troubled within me" to "My soul was troubled within myself." But also, when death is expected, cowardice arises from some evil agency, which, desiring to work upon the one speaking the psalm, fell upon him, yet it did not altogether succeed in working what it willed. You will say the same thing regarding the fear and trembling that came upon him; these, since they found him keeping watch, did not act [upon him].

"And darkness covered me," he said, because the body darkens the soul when a sinner and an enemy turn lawless actions against me. For sin provokes sin; but a righteous man, by being with a righteous man, becomes more righteous. "And in wrath they were aggrieved at me." And this is the way of sinners, who do not merely practice hostility, but do so in darkness as well. To be aggrieved means to hoard one’s wrath. Every earnest person knows that it is one thing to sin in one’s thoughts (which is tolerable) and quite another [to sin] in deed and word (which is both dangerous and grave).

"Who will give me wings like a dove’s," etc. The wings of the holy dove are the contemplation of corporeal and incorporeal things, through which the mind, being raised on high, finds rest in the knowledge of the Holy Trinity. "Lo, I have wandered far away, and I lodged in the wilderness," etc. The expression "to wander" signifies to pursue and put to flight those who are being driven away. The one speaking the Psalm therefore says: "Lo, I have wandered far away," that is, I have long hunted the enemy and the sinner, so that, they being driven off, I might lodge in the wilderness, that is, find rest in a state of peace. If "to wander" signifies, specifically here, to flee, the righteous man will say that he flees from those of the circumcision and keeps his distance because of their arrogance; "I lodged in the wilderness," [which is] the Church of the Law and the Prophets. It is also appropriate to Christ according to his dispensation. "I waited for him who saves me from faint-heartedness and the storm," etc. The storm is a great and mighty temptation blowing against the soul, so that one who does not pay attention to himself might even be shipwrecked. "Submerge, O Lord, and divide their tongues, for I have seen lawlessness and contradiction in the city," etc.

"He made the moon for seasons; the sun knew its setting. You set darkness, and it became night; in it all the beasts of the forest will prowl, young lions roaring to snatch and to seek their food from God." He turns back again to the providence in the heavens; and through what other thing, he says, was the moon made, if not for the numbering and discernment of months and days? "The sun knew its setting," obviously yielding to a divine command; it is not that the sun, as a living creature, knew its setting, but that it travels according to the divine decree. From both, both are found, for the sun makes seasons, and they both use settings and risings, but he divided them according to their own proper habitations. He calls "seasons" the measures of days and months, for he arranged that time should be measured by the changes of the moon. But also the sun, having learned only to shine, when it was commanded, moves toward the setting; for it was necessary both for the night, for the withdrawal of day-beasts, and for the advance of the wild ones, that the rays of the sun be sent forth according to divine providence—for otherwise it would have been imposed upon them too. Wherefore, describing the usefulness of the night, he says: "And it did not fail from its broad places." It would justly be referred to the person of the traitor. "Let death come upon them, and let them go down alive into Hades; for wickedness is in their sojournings in the midst of them," etc. "Let death come upon them," that is, death which separates the soul from wickedness. Of the same. Those men descend alive into Hades, not having instruction in divine teachings; for he who is untasted of the words of life is dead; for it is not possible for anyone living the common life to go down into Hades. Since therefore Judas and the people of the Jews had instruction of the law and the prophets, when death comes upon them, which follows upon sin, they go down alive into Hades. Consistently, the following verse is also spoken: "Because wickedness is in their sojournings in the midst of them." For even if they had experience of the life-giving Scriptures, they did not dwell, but only sojourned, in them. "Wickedness in the midst of them," that is, in the ruling faculty. For it is said to be in the midst of the whole animal. Or also, "alive into Hades" [means] they might die suddenly. And he calls the life of each [person] "sojournings" because of its short duration.

^A "Have mercy on me, O God, for man hath trodden me down; all the day fighting he hath afflicted me," etc. Christ says to the Father: "Have mercy on me." For, being God, man hath trodden me down. And, I think, from this was taken: "He who hath trodden under foot the Son of God."

Of the same. The earthly demons indeed tread us down; but if the subterranean ones arise, they cover us; wherefore it is said: "Thou hast set a bound which they shall not pass, neither shall they turn to cover the earth." ^B "I will not fear what flesh can do unto me," etc. He who took the form of a servant and was made in the likeness of the flesh of sin, who knew not sin, made Himself sin for us, taking on flesh, and having alone sinned in nothing of those who lived in the flesh, might confidently say: "What can flesh do to me?" "They shall sojourn and hide themselves, they shall observe my heel," etc. Through which they are busy watching to learn; for demons are not searchers of hearts.

Of the same. The wicked are like the serpent, as it is said: "And thou shalt watch his heel," they shall watch the heel of Christ or of the righteous. "That I may please before God in the light of the living," etc.

"Every staff," etc., instead of "every thing capable of nourishing," He has made scarce, not only wheat, but also legumes, and the other things by which men live. "Until his word came, the oracle of the Lord inflamed him." The devil brings many trials upon the saints, until the word of the Lord comes, which sets on fire and cleanses their hearts. There are two kinds of inflammation: the good kind, when the oracle of the Lord sets someone on fire, so that, having fallen in love with wisdom and every good thing, he becomes the fire of the Lord; and the evil kind, when someone is wounded by the burning arrows of the wicked one, so that he desires bodily things. Since, then, the oracle of the Lord had also inflamed Joseph, the wicked one could not set him on fire regarding his mistress. "A king sent and released him, the ruler of peoples and set him free." The king is not one person and the ruler another; but He uses repetition, a scriptural custom—as in "going they went." He calls Pharaoh "king" regarding the difficulty of the dreams, when he is also released and the Lord is established. Showing the benefit from His dispensation, He adds: "The tongue of those who slander is a sharp sword, and [the same is true] of those who teach the things of the falsely named knowledge." "Be exalted above the heavens, O God," etc. "If I am lifted up," says the Savior, "I will draw all to myself." "Awake, my glory; awake, psaltery and harp," etc. He calls the gift of the mind "glory." The mind itself is the psaltery, and that which surrounds the mind, which is the soul, is the harp. "I will confess to thee among the peoples, O Lord; I will chant to thee among the nations," etc. This can be an exhortation to confess sins in the Church. "For thy mercy has been magnified as far as the heavens, and thy truth as far as the clouds," etc. Since the one receiving mercy ascends as far as the kingdom of the heavens, the mercy of God has been magnified as far as the heavens. "Be exalted above the heavens, O God, and thy glory over all the earth," etc. These two verses are said twice in this Psalm.

PSALM LVII

For without virtue and knowledge, no one could become stronger than the enemies. "He sent Moses His servant, Aaron whom He had chosen. He set among them the words of His signs and His wonders in the land of Ham." Moses and Aaron alone knew the words of what He did in Egypt, both of the signs and of the wonders, how they should perform them and by whose counsel. "And they provoked His words." Those who hear the words of God and do not perform them provoke His words. "He turned their waters into blood, and killed their fish." For He did not change merely the color of the waters, but the very quality of their origin, so that all species of fish were destroyed. "And He consumed all the grass in their land, and consumed the fruit of their land." This eighth plague consumed every Egyptian plant and every fruit of Egypt; for such it was, as to be food for the most base of animals, the locusts and the cankerworm, which are neither in word nor in number. And indeed Israel, if he does not live according to the law of God as he toils, will hear: And the beginning of sin is from the heart, and the end is in the deeds; but for those turning back toward God, the beginning is from the abstention from evil deeds, and the end is the purity of the heart. For this reason, here when the blameworthy are convicted, the lawlessnesses of the heart are named first, and then the injustices entwined with the hands. Instead of "they entwine," Theodotion and the fifth edition have "they weigh out"; but Aquila has "it weighs out" or "contains." Not as it chanced, he says, do they entwine injustice, but because of these evils, when an army came upon it, lawlessness and contradiction reached even to its walls and the holy angels guarding it; for indeed these abandoned it, having seen it acting lawlessly and contradicting. Because lawlessness and toil, contrary to praiseworthy pleasure, have come to be in its midst with injustice, so that usury and deceit do not fail from its squares, as those dwelling in it act deceitfully through the things they think wickedly; yet they toil by taking upon themselves the burden of evil, compared to lead.

The residue of the caterpillar shall the locust consume; and the residue of the locust shall the blight consume. And he smote every firstborn in their land, the beginning of all their labor; and he brought them out. He calls the plague of the firstborn the beginning of all their labor, meaning that of the Egyptians. For this plague was as it were a recompense for what they had done to the Hebrews and their males, when through their brickmaking and other labors he caused them to toil; for this plague alone smote the Egyptians themselves and urged them to send them away. Whence he adds: and he brought them out. In the tenth scourge, the roots and beginnings of the Egyptians are smitten, and they are called the firstborn and the beginnings of their labors. And he brought them out with silver and gold. In silver and gold, meaning with silver and gold, which are symbols of external wisdom. He spread a cloud for a covering for them, and fire to lighten them by night. The cloud signifies a holy nature, and the pillar of fire similarly signifies an intellectual power. And he filled them with the bread of heaven. "I am the bread which came down from heaven," he says in the Gospels. And the holy man stops his ears, that he may not hear the judgment of blood, and like a deaf man hears not the worse things; but the sinner hears not the good things, like the deaf adder that stops her ears, that she may not hear the voice of the charmers. They also stop their ears, those of whom the word speaks—not those of the senses, but of the understanding—so that they may not hear those who offer the wise prophetic and apostolic incantations. For each of these is a wise pharmaceutist—that is, preparing a rational medicine—warding off the impulse of the adder. God shall break their teeth, etc. "He crushed" is used for "he shall crush," by a change of tense. God does this to them as a kindness, that they might not, by devouring the men deceived by them, be liable to excessive punishment. He also crushed their jaw-teeth, so that they might not bite or devour. It should be noted that in the Scripture, the jaw-teeth differ from the teeth; for the teeth cut and divide the food, whereas the jaw-teeth are those that chew and smooth it. And just as water passing through a channel does not remain, but being dispersed is brought to nothing;

and the gifts of healing are his praises; for whatever he does beyond mortal nature, these are the mighty acts of the Lord. But since, he says, it is not possible to hymn him worthily, blessed are those who, for his sake, fulfill the works of righteousness; for the life of such people becomes a hymn to God. For these alone are worthy to speak of the mighty acts of the Lord—those who do everything with judgment and with reason; these are also the doers of righteousness. "Blessed are they that keep judgment, and do righteousness at all times." Regarding every virtue, one must say "at all times"—doing temperance, doing courage, doing love, longsuffering at all times, and likewise with the others. "That thou mayest be praised with thine inheritance." This man is praiseworthy, he who has inherited the nature of God; "In the Lord my soul shall be praised," that is to say, in righteousness, and in wisdom, and in knowledge, and in love; these are called our praise. "Our fathers understood not thy wonders in Egypt, and they remembered not the multitude of thy mercy." "The mighty have hunted my soul, and have set upon me." Not in excess, he says, do they stand firm in the battle against me, but they press upon me, granting not a short moment, but warring against us in every way. He called them "mighty" so as to show that the plot against him was greater than the strength they possessed. "Without transgression I have run, and directed my steps," etc. He who says "I have fought the good fight, I have finished the course, I have kept the faith," will say, "Without transgression I have run, and directed my steps"; or rather, the Savior will say these things. Of the same. It is not possible to direct the way of him who said, "I am the way," without having run without transgression. "Awake to meet me, and behold," etc. Who, then, is capable of saying to God, "Awake to meet me, and behold"? Of the same. For God awakes to meet the one who is ascending toward God through a sound life. And in the Gospel, too, the father meets the son who is returning to him. "And a sword is in their lips," etc. A sword is in the lips of those who teach blasphemous and impious, heretical doctrines. "Slay them not, lest they forget thy law," etc.

For when the aforementioned land was moved and shaken from its proper dwelling and station, it obtained fractures and wounds; wherefore it is said next: "Thou hast showed thy people hard things." "Thou hast showed thy people hard things," etc. Things are showed to someone as hard when he falls into painful situations; these, if anyone receives them for the repentance of prior sins, he drinks the wine of compunction, taking the cause of being pricked unto repentance. In many places in Scripture, hard things are synonymous with "undiluted [wine]," namely, the trying circumstances, as in: "A cup in the hand of the Lord of undiluted wine." And hard things are synonymous with the hard ways mentioned in the sixteenth psalm, thus: "Because of the words of thy lips I have kept hard ways." For there, "hard ways" are said to be the virtues, because they are accomplished with much sweat and labor; but here, the people saw hard things, having been tried by afflictive events. "Thou hast given a token to them that fear thee," etc. We, he says, because of the impiety we committed, have been punished; but those who fear thee received a sign (it is evident that it is that by which we were sealed), so that they might be outside of every punitive retribution.

And thou hast given them their request, and thou hast sent fullness into their soul. He says this too: having overlooked the transgression, he provided them with what was requested, instead of: "He gave them water in abundance, so that the surplus might produce a river," or he called the desire a "request," for they did not ask, but they murmured. And they provoked Moses in the camp, and Aaron the holy one of the Lord. Those who transgress the commandments of God provoke Moses; those who discard the faith irritate Aaron. For the one signifies action, the other, contemplation. The earth opened and swallowed Dathan, and covered over the congregation of Abiram. It should be noted that what happened first regarding Dathan and Abiram in Horeb at the time of the making of the calf, he mentioned later, so that seeing such things might not trouble us, as it is the custom of Scripture in these matters. And he said he would destroy them. When he said: "If thou wilt forgive them their sin, forgive; but if not, blot me out of thy book." And he lifted his hand against them. Just as the eye of the Lord, so also his hands are referred to as certain intellectual powers. And they were consecrated to Beel-Pegor. We shall accept that the rock signifies the one flowing with spiritual drink; I mean Christ. He who comes to be in this rock, by partaking of it (for it is wisdom, and righteousness, and sanctification), is lifted up according to the mind, being exalted by God. And those who propose to follow the Savior, according to his exhortations saying, "Come after me," using him as a guide, share in the same lifting up, having hoped to find no other leader of the way leading to the cause of all things. Having attained this gift, David also says to the Lord with a hymn: "Thou hast guided me, because thou hast become my hope; and not only a guide, but thou hast also become to me a tower from the face of the enemy; for having thee as strength, and a tower of strength, I remained unharmed; and this, though the enemy happened to be face-to-face and wishing to wage war." The phrase "from the face of the enemy" can have a reference to "thou hast guided me" in such a connection: Thou hast guided me from the face of the enemy, having become my hope; but also a tower of strength has become to me for the purpose of having guided me from the face of the enemy. The true and unfailing hope of the saints is the Savior; concerning whom Paul says:

"And God has given an inheritance to those who fear His name." If there is any difference between those who fear God and those who fear His name, between those who believe in Him and those who believe in His name—since it has often been said that those who have been appropriated to the appellation of God are inferior to those who have been united to God Himself—behold how the inheritance has been given even to those who fear God; for if this grace has been realized for the inferior, much more so for those who have surpassed them.

Of the same. Perhaps the Lord gave to those who fear Him an inheritance analogous to that of Israel, but to those who love Him, He gave an inheritance analogous to that of the Levites.

"Thus will I sing to Thy name," etc. Since I have obtained that which I deemed myself worthy of from Thee, having thus become grateful, I will sing to Thy name, praising through works, thoughts, and good words the name that has been allotted to me upon Thee. And in addition to this, I will pay my vows day after day; just as Jacob says:

And He led them into a straight way, that they might go into a city of habitation. A city of habitation is the knowledge of God. Sitting in darkness and the shadow of death, bound in poverty and iron. In that the Lord is light, He leads us out of darkness; in that He is life, out of the shadow of death; and again, as the Mighty One, He shall shatter bonds. Those live in darkness and the shadow of death who live in ignorance; those who pass their time in wickedness are bound in iron. Because they provoked the words of God, and defied the counsel of the Most High. The counsel of the Lord is termed the holy nature, which is provoked by those who sin. And their heart was humbled with labors, they were weakened, and there was none to help. Those in worldly labors have their hearts humbled; they were weakened, as also that which is in Paul: Many are weak. And: Support the weak, and receive him who is weak in faith. Because He broke the gates of brass and smashed the bars of iron. By the gates of brass and bonds, He means either the wicked deeds, or the demons who enact them. From the bar, therefore, the inflexibility towards virtue of the ruling faculty is, I suppose, denoted.

"He shall be subjected," since the Savior speaks it, is referred to the passage, "Then the Son also himself shall be subjected unto him that did put all things under him." That He speaks of the Father is evident from: "But they consulted to cast away my honor, they ran in thirst." At the same time, we learn that it is the soul that is to be subjected; because the salvation of the soul is the self-salvation that comes from God, wherefore the Savior Himself is the Savior of him who says these things; and it is not possible to receive salvation by being subjected to anyone other than God. Therefore, let us be subjected to God, who upholds those who are subjected to Him alone, and who saves them, so that because of their subjection to God they stand more firmly, being shaken by no one. "My Upholder, I shall not be shaken any more." Either because he was shaken from the time he emptied himself, taking the form of a servant, he says these things, as having been shaken for a little while due to the short time in the body; or else, having become sorrowful in soul, he began to be saddened and troubled for a little while, he says "I shall not be shaken any more." For he committed no sin, unlike those who are shaken more extensively. "How long do you set upon a man?" etc.

And so also the Jews, having fallen into those calamities and having regained their freedom, learned of the divine power. And indeed, all men, seeing the strange transformation of affairs, and the cessation of the former [calamity], and the tranquility of souls, and the harbor of the resurrection, wonder at the provider of these things. Or perhaps he speaks about the apostles, when [they cried out]: "And have mercy, Lord, save us, we are perishing." And he rebuked the winds and the sea, and there was a great calm. "And they cried to the Lord when they were distressed, and he brought them out of their necessities." "And he commanded the storm, and it stood as a breeze, and its waves were silent." The "I cried" is spoken for a third time, and the following verse, whenever we cry to the Lord in our distress [so that] he, hearing, may rescue us from our necessities, and may settle the storm of temptations into a breeze, and may quiet the waves of life that are against us. "For you will render to each according to his works." God will render to each according to his works, whether good or evil, whether many or few; according to the quality or quantity of whatever measures he renders. "Nevertheless, the sons of men are vain; the sons of men are deceitful in scales, to do injustice, they are altogether of vanity," etc. Vain are those who sit by the vain and corruptible things of this age. Vain are all human things, receiving rapid change. From the same: I do not lie concerning justice; for it is the balance of the virtues. Deceitful are the sons born from the father, the devil. For they are careless, he says, of equality; but they hold the balances of the mind unequally; and they despise the just, but rejoice in injustice. From the same: Those according to the Seventy [read] thus; but according to Theodotion: "Vapor are the sons of men, deceitful are the sons of man as a scale's inclination." Nothing, he says, is permanent among human things, but it is like a vapor sent up and immediately dispersed, and like the inclination of a balance, at one time sinking, at another time rising. But it is sought whether the saints are not vain. The saints are not sons of men.

If the waves are temptations, and of these temptations some compel us to blaspheme God, while others cause us to sin against both the living and the dead, it is well said then that the waves ascend up to heaven and descend down to the depths. Some, however, say that David is speaking hyperbolically here. *And He guided them to the haven of their desire.* The haven of the soul is freedom from passion (apatheia); the haven of the mind is the knowledge of things corporeal and incorporeal. *He turned rivers into a wilderness.* These are the rivers of which the Savior spoke in the Gospels: they are those that destroy the house of the fool who built upon the sand. *A fruitful land into saltiness, for the wickedness of them that dwell therein.* As far as the literal sense goes, we know that the land often does not bear fruit because of the wickedness of those who dwell in it. *And they sowed fields, and planted vineyards, and made fruit of increase, and He blessed them.* Those who change from worse to better through the traditions of the apostles sow in the souls of men and plant vineyards—the churches located everywhere on earth. *My flesh [is] for Thee.* He who is in purity could say his own flesh is in the wilderness; for his flesh is in a desert and in an impassable place, with no wicked thought approaching him. *And in a waterless land.* For the body of the profligate is moist, but that of the pure is dry. Whence the eunuch says, "I am a dry tree." Nevertheless, he who speaks thus—"I have appeared to Thee in the sanctuary"—rises early toward God and thirsts in his own soul in many ways, and his flesh is in a land that is desert, impassable, and waterless. *Because Thy mercy is better than lives; my lips shall praise Thee, etc.* The holy life of man is knowledge; but the mercy of the Lord is the contemplation of things that exist. Many have promised us the knowledge of this age, but the mercy of the Lord is better than lives. By the same author: He says my lips praise, but the soul sings, while the spirit and the mind hymn. *Thus will I bless Thee in my life; I will lift up my hands in Thy name, etc.* The saint lifts up and raises his hands, doing heavenly things.

And all iniquity shall stop its mouth. *The upright shall see;* what shall they see? The change unto the better. We become sheep when the Lord becomes our shepherd. He calls the lawless person “iniquity.” *My heart is ready, O God, my heart is ready; I will sing and psalm in my glory.* Since it is not for just anyone to sing and psalm, but for one who is pure in heart and confident; the double “ready” is referred to, the one for contemplation, the other for action; and for contemplation, that I will “sing”; but for action, that I will “psalm.” And once anyone has come into his glory, let him sing and let him psalm. *Awake, psaltery and harp; I will awake early.* The psaltery is a symbol of the mind, the harp of the soul. And the mind is awakened by casting off ignorance, the soul by casting off vice. By soul, I mean the passionate part of the soul, which is the irascible and the concupiscent. But also those to whom the true light has risen, as walking becomingly as in the day, harmonize in chanting to God the Savior. *And Thy truth reaches even unto the clouds.* The rational clouds perceive the truth of God, which commands not to rain down upon the sinners the rain. A persuasive exhortation to purity; as he who remembers the things of God on his bed surely remains pure. Similarly also, *I will water my bed with my tears.* For those who occupy themselves with prayer deprive one another. *My soul clave after Thee, etc.* If he who is joined unto the Lord is one spirit, and David was joined unto the Lord, then he has become one spirit. He calls the spiritual man spirit, just as love, which does not vaunt itself, indicates the one who possesses love. And when Moses saw the back parts of God, then his soul clave after God. *They shall enter into the lowest parts of the earth, etc.* By as much as the vice of anyone is poured out, by so much the lower he becomes, entering into the lower parts of the earth. Figuratively, the hands of the sword correspond to the hands of the tongue. *They shall be portions for foxes.* They say that lions, when they lay hold of some animal, gulp down the blood and eat the creature they have fallen upon rapaciously, and especially the more vital parts of the limbs, but leave the remainder; and the foxes find these and eat them.

^A Of the same. "An enemy" is fear, either that which is produced in us by the enemy, or that which is opposed to the courage of Christ. For He says, "Be of good courage, it is I; be not afraid."

"Who have whet their sword like a spear," etc. Those capable of [shooting] for the sake of false doctrines "have bent their bow," a bitter thing; but "sweet" is that of those who defend the truth. Aquila said "word" instead of "thing."

"To shoot in secret at the blameless," Aquila said "the simple." The arrows, however, with which those who "have whet their tongues like a sword" shoot at the blameless or simple, are their secret and mysterious words.

"They have strengthened to themselves a wicked word," etc. ^B God strengthens a good word, but man a wicked one. Wherefore God strengthened His own word by divine power; but men [strengthened it] for themselves by what is called dialectical philosophy and empty deceit, "and they have recounted to hide a snare," those who deceive with persuasive sophistries and deceptive words, in which the setting of a trap is hidden and concealed. "They said, 'Who shall see them?'" Thinking highly of themselves as though dealing with matters hard to discern which they imagine they have discovered, strengthening to themselves a wicked word, "they have searched out iniquity."

...whose wife is the church of those who act wickedly in his teachings, and whose children are the disciples one by one. You shall therefore apply what is said regarding the wife and children of Judas to these people. Judas is the teaching that is against Jesus among the Jews; the wife is the synagogue; and the children are the individuals of that people who hate Jesus. And perhaps now they are named not after the patriarch Judah, but after the traitor. The Jews have been cast out from their properties, which was Jerusalem. *Let the creditor search out all that he has, and let aliens plunder his labors.* Those who have received the eight talents—one five, another two, another one, and those entrusted with a single mina—have received these for the purpose of lending, as is clear from: *You ought to have put my money with the bankers*, and what follows. But also the righteous man *is merciful and lends all the day*, and it is said in the promise: *You shall lend to many nations.* According to these things, you will inquire if the statement—*the creditor searches out all that he has*—applies to those who do not repay what they borrowed. *Let there be no helper for him, nor let there be mercy for his orphans.* Let no one show mercy to the offspring of the tares that have been sown.

And you will provide propitiation for our impieties. Since you provide propitiation for our impieties—when things have been empowered by lawless words and have become flesh, so that we who have become flesh might come to you—we believe that *to you all flesh will come.*

*Blessed is he whom you have chosen,* etc. If he is blessed whom you have chosen and taken to yourself, then the elect are few; but those who are merely called are many. For the few who are chosen will find eternal life, having traveled the narrow and constricted road that leads to it; but the many who are merely called, having traveled the road that leads to destruction and is broad, will not *dwell in your courts*—in you—nor will they *flourish* having been *planted in the house of the Lord.* These gates are the many mansions in the house of the Father.

*We shall be filled with the good things of your house.* Those who are planted in the house of the Lord, having been filled with his good things, will flourish in the courts in which they will dwell.

*Your temple is holy, wonderful in righteousness.* Christ, being the temple of the Father who is in him, is both holy and wonderful in righteousness. It is not fitting for the latter phrase to be spoken of the sensible temple.

For not he who desires the blessing in word is blessed, but he who renders himself worthy of the blessing from the Lord through good works. And he put on a curse like a garment. If those who speak evil against the soul of the Savior—and the heretics are those who speak evil against the soul of Christ, destroying him—put on a curse like a garment, then they shall put on a curse like a garment, and a double mantle as their shame. Just as Satan strips those who have put on Christ through their wickedness, so Christ clothes those who have stripped off the curse through their virtues. And my heart is troubled within me. Even if my heart is troubled, it is not to the extent that its disturbance reaches outward into my word or my deed; such also is the meaning of: My soul is troubled within myself. As a shadow when it declines, I was removed, I was shaken off as locusts. My knees grew weak through fasting. He speaks here of the intensity of the plot of those who committed injustice, the unspeakable misery and the zeal which he himself had in such circumstances. My knees, he says, grew weak through fasting. The Lord rebukes the wind and the sea, and makes a great calm. From the same. He says "abyss" (kytos) instead of cavity or depth. The nations shall be troubled, etc. At the signs of Jesus Christ, even those in the ends of the earth were afraid, especially the Jews, having heard of this, and rather, even having seen it. You have enriched it to make it wealthy, etc. By wealth he means knowledge; for the Apostle says, You were enriched in everything with all knowledge. You prepared their food, etc. By food he means spiritual sustenance; and he says it is prepared because the mystery concerning Christ was determined before the foundation of the world, who is the bread that came down from heaven and gives life to the world. And by the providence that comes from you, you will provide the food ready for them, so that they need nothing. As for the phrase, "Thus is your preparation," it means: since it is your work to make such things ready and prepare them for men, from all of which you provide them with abundance. For just as to "prepare" is said to mean the establishing, from the fact that things made ready are prepared and certain for their need, so he calls the preparation itself the furnishing; as it is here. So that he might say, that:

^A for being the head of the Church, he appropriates her hymn to himself. And the Father stood at the right hand of the Son who became poor, who made his home inseparable, because of the union of the Son with humanity, even though he permitted the passion, since through it the salvation of the world was to come to pass. In return for all these things, he offers back to God tributes—hymnody, thanksgiving, setting forth his achievements to all, and becoming a herald in the middle of a theater of the things that have been bestowed upon him. For this is sacrifice, this is offering: to keep the benefits of God in memory at all times and to engrave them upon the mind, and to proclaim them with the mouth. If anyone is "right," this person certainly also stands at the right hand of the righteous one; but if anyone stands at the right hand of someone, this person is not necessarily also "right." For it is said: "Let the devil stand at his right hand." "The Lord said to my Lord: Sit at my right hand, until I make your enemies a footstool for your feet. The Lord shall send you a rod of power from Zion: rule in the midst of your enemies." And even now, everyone runs to those who have occupied the mountain tops. "And the valleys shall abound," etc. He says that the valleys, being changed for the better and abounding in intellectual fruits, will fervently send up hymns to you.

PSALM LXV

"Make a joyful noise unto God," etc. But let everyone also shout aloud for the resurrection after repentance that lies before all; for it is said to each one: "Does he who falls not rise again?" ^B And to the whole Church from the nations the Lord says: "Arise, come, my neighbor." For he who has risen through repentance is not far from Christ. And once the voice of shouting against those who have been defeated has occurred, those who have been liberated are commanded to sing to God, the cause of the victory. And he who possesses action appropriate to praise gives glory to His praise; for "praise is comely to the upright"—wherefore the wicked man is forbidden to do this, since beautiful praise is not in the mouth of a sinner. "Say unto God: How terrible," etc. He who has perceived the difference between one who announces the works of God and that which is said in the sixty-third Psalm, "And they understood his works"; and how it is said in the hundred and sixth...

^A With You is the beginning in the day of Your power, in the splendors of Your saints; from the womb, before the morning star, I have begotten You. The Lord has sworn, and will not repent: You are a priest forever, according to the order of Melchizedek. The Lord is at Your right hand; He has crushed kings on the day of His wrath. He will judge among the nations, He will fill with corpses, He will crush the heads over many lands. By the grace of God, the prophet hears what He said to Christ in the first two verses and in the four verses following the third; but moved by the Holy Spirit, he speaks the three verses following the seventh from His own person. This has been spoken regarding our Lord and God, the Christ, the only-begotten and firstborn—firstborn indeed according to the flesh, but only-begotten according to the divinity; for He is one and the same, both Son and Lord. To Him it is granted to sit, not as the only-begotten—for in this respect He is co-eternal—but as the firstborn and heir. For the Passion having been declared through the preceding Psalm, this one now foretells the events after the Ascension. As for all the things a man might contemplate and say regarding the works of God, far greater than these are the works of God, so that one who sees how fearful God is in His counsels above the sons of men might well be struck with awe. "He who turns the sea," etc. First, through Moses, the sea is dried up; then, through Jesus, they shall pass through the river on foot. By the same. He did not say "having turned," but "turning"; for according to history, this happened once to Judea, but according to the spiritual sense, it is always occurring, as God transfers souls troubled by the salty waves of life and carried about by every wind, through teaching, to virtue and knowledge. Symmachus says it thus: "He changed the sea into dry land; they crossed the river on foot." ^B "There we will rejoice in Him," etc. Clearly "there" in the river—where we will rejoice in the Lord, having crossed the river on foot—whenever those things have come to pass of which the miracle in the time of Jesus was a type, when the waters descending from above stood still. "His eyes [look] upon the nations," etc. His eyes look upon the nations due to the transgression of Israel. "Let not those who provoke be exalted," etc.

^A *From my right hand*, since there is also something on the left hand of God; we shall set forth these things from the third book of Kingdoms: "He saw the God of Israel sitting upon his throne, and all the host of heaven stood about him from his right hand and from his left." See if the phrase "Sit at my right hand" can be said in the same way as "You do not know what you are asking." Yet the sitting at my right hand and on the left is not mine to give, but it is for those for whom it has been prepared by my Father. This is said not because God, who is formless and fills all things, has a right and a left. *Until I make your enemies a footstool for your feet*; now the enemy is, preeminently, the devil and his ministers, the demons; but in addition to these, also those who oppose his divine proclamations, [namely] Jews and Greeks. The word "until" is not indicative of time, but is an idiom of Scripture for that which is set to endure unceasingly forever. *He will drink from the stream by the way, therefore he will lift up his head.* You will seek the Lord who drinks from the stream by the way, and, because of his drinking from the stream by the way, [you will see] him lifting up his head—I think [this refers to] the one from whom he truly drinks from the stream. "Son of man, behold, the house of Israel has become to me all mixed with copper and tin and lead and iron; in the midst of a furnace, it is mixed with silver." ^B *You brought us into the trap*, etc. For through many tribulations we must enter into the kingdom of heaven. But even if you have caused men to ride over our heads, yet we are confident that, through endurance, we shall raise ourselves above them, when the hostile men who are set over us are pulled down. *I will enter into your house*, etc. What I vowed, he says, when I was afflicted, I will pay to you. I vowed that, having been rescued from the present affliction, I will offer up praises to you continually; either those sacrifices according to the Law before the coming of the Savior, or the spiritual ones, entering into the house of God, which is the Church, in burnt offerings, offering up complete and whole virtues from my whole being, and paying the prayers appropriate to them. *Burnt offerings of marrow*, etc. If the vow is "may the Lord make your burnt offering fat," we shall consistently say in response to it: "burnt offerings of marrow," which occurs when it is not given to another, but is offered to God in the way that the incense must be [offered] before him.

In the ability to see things in God that we do not see. Similar also is that which says, "Who can discern his errors? Cleanse me from hidden [faults]." By the same. He did not say, "If I had beheld" (aorist), but "If I were beholding" (imperfect). For the first signifies a short-lived evil thought, while the second signifies one that is more long-lasting. "Blessed be God, who has not removed my prayer, nor his mercy from me," etc. From one who does not have a pure heart, a pure prayer departs; and if prayer, then evidently mercy also; for through prayer we ask for mercy from God.

PSALM LX

"May God have pity on us," etc. It heralds the manifestation of the Word of God and the salvation of all the nations; whence it is inscribed "for the end." And since the achievements were not human, the psalm is inscribed not in praises or commendations, but with hymns. Since the hymn is divine, and indicates the deeds of the Savior and a most profound contemplation of them, it is placed in the number 60, which is perfect, both in units and in tens. "That your way may be known on earth," etc. Being on the earth, we have known the way which said:

But here, "Blessed is the man who fears the Lord," instructing in the fear of God in different words, but with the same meanings. There, indeed, he said he was wise; here, he calls him blessed. And this is truly blessed, so that all other things are vanity, shadows, and empty matters, whether you speak of riches or power. Then, since demons fear and tremble before Him, lest you think this alone suffices for salvation—which he had already done above—he does this here as well. For just as there, having said, "The fear of the Lord is the beginning of wisdom," he added, "And good understanding to all who perform it," demanding a conduct corresponding to the doctrines; so also here, having spoken of fear, he does not mean only that fear which comes from knowledge, which even demons have, but he also puts forward this, saying: "He shall delight greatly in His commandments." He said this, demanding a life and a refined conduct and a philosophical soul. "A good man is merciful and lends; he will manage his words with judgment." For "lending" among many nations is tropologically interpreted as the construction of words, from the fact that it is followed by, "A good man is merciful and lends," and by, "For if he who loves Him keeps His commandments, he who does not keep them does not love Him." And these are they who hate God, those who perform things hateful to Him. "As smoke vanishes," etc. Wanting to make the destruction of the enemies more emphatic through parables, he made mention of both smoke and wax; for this is the nature of wax, to melt and be destroyed upon approaching fire. Thus, therefore, he says, you will consume them all, just as fire consumes wax. By the same: They are not fire like the angels, nor light like the righteous, but those who hate are like smoke, smoke that is harmful to the eyes. "As wax melts from before the face of fire," and the rest. Just as the righteous are wheat, but the unjust are chaff; so are the wise honey, but those who hold heterodox opinions are wax, which also melts under the fire that is in the righteous, consuming the system of those things contrary to the true Word. And this fire is God; and the very face of God melts sinners, but gladdens the righteous. By the same: The fire which the Lord came to cast upon the earth drives away this smoke. "And let the righteous be glad, let them exult before God, let them be delighted with gladness," etc.

In a holy place, therefore, as it were in his own choice and most pure pursuits. "Bringing out the shackled with courage; likewise those who provoke, who dwell in tombs." Just as he brings out the shackled with courage, so also he brings out the unjust with justice, and the foolish with prudence. "O God, in your going forth before your people, in your passing through the wilderness," etc. It seems that these things apply to those in the wilderness, but it happens always. Sometimes he stands, and sometimes he passes through. He stood in his holy place; he passes through in the wilderness. "The earth was shaken, for the heavens also dropped at the face of God of Sinai," that is, of him who appeared in Sinai. "You will set apart a voluntary rain, O God, for your inheritance," etc. He who does not attain to the voluntary rain is in a drought. And the voluntary rain is Christ who descended from heaven, as he says: "I am the living bread." "Your living creatures dwell in it. You prepared in your goodness for the poor," etc. The living creatures are the cherubim and seraphim, and they dwell in the inheritance of God, concerning whom, I think, it is said: "In the midst of two living creatures you shall be known." By the same.

Or perhaps the text foretells the knowledge of God granted to the nations after the Incarnation, after which the whole earth was filled with the knowledge of the Lord. "The sea saw it and fled; the Jordan turned back. The mountains skipped like rams, and the hills like lambs." It seems to signify that the whole of creation partakes of a certain perception, receptive of the divine power, even if it be inanimate, so as to rejoice when God steps upon it, the cause of the joy being, as it were, clearly stated.

But Scripture teaches only of Moses, that "the Lord appeared on Sinai, and shone forth from Mount Choreb, and angels were with him." And it says, "Moses went up into the mount, and saw the tracks where the feet of God had stood." And just as all those forty years while the people dwelt in the desert, the divine presence accompanied them, stepping upon mountains and hills, so now the argument suggests a joy derived from perception.

"Lest the nations should say, Where is their God?" Where "Where" is spoken, there also is "When"; for the one is indicative of place, and the other of time. But if time is not spoken of in relation to God (for He is the Creator of times), then "Where" will not be said of Him either. "And He gave gifts to men," calling the gifts the charisms of the Holy Spirit.

In this way, having shown the descent of the Savior and the overthrow of the demons, he shows Him ascending and freeing those who were formerly captives. Or perhaps he calls the height of the cross the height [mentioned in the Psalm], upon which He ascended, and having pulled down the spirits of wickedness—the demons in the air—from the pride they held, He drew up and liberated the souls that had been taken captive by them through wicked deeds and alienated from God, like a certain captivity from the recesses of Hades.

"But God shall break the heads of his enemies, the hairy crown of them that go on in their trespasses," etc. The heads of the enemies are the rulers, or the leading faculties. Those enemies, who are such because of their trespassing, continue in their trespasses. Or the "heads of the enemies" are the thoughts that primarily occur to the soul from the demons.

"The Lord said, I will bring again from Basan, I will bring again into the deeps of the sea, that your foot may be dipped in blood," etc. Basan is interpreted as "shame," which the Lord descended for our sake, despising shame. And His foot is dipped in the blood flowing from the head of each one of the enemies.

^A "Those who fear the Lord have hoped in the Lord; He is their helper and defender." In battle against enemies, we have the Lord as our helper, but in our own affairs—those related to the soul and those related to the body—we have Him blessing us, so as to suffice for us in place of every good and beautiful thing. "He blessed those who fear Him, the small with the great." There was not one nation, he says, that was destitute of blessing, but this extended to all. "And in my days I will call." And what days, if not those of the struggle, when his soul was also in danger? "O Lord, deliver my soul." Having said above that "I will call in my days," he teaches what this calling is. And what is it, if not this: "O Lord, deliver my soul"? He said these things, knowing that, as a merciful One, He will listen. "Return, my soul, unto your rest." Just as the sick man turns back toward health, so does the soul toward its rest. Or this means: the soul was indeed once in its rest—for he who has been sick was once in health. The Apostle says this, too, in: "I desire to depart and be with Christ." "Sing to God, who rides upon the heaven of heaven toward the east," etc. Previously, "Make a way for Him who rides upon the west"; but now, "Sing to Him who rides upon the heaven of heaven toward the east." For He who descended is the very same who also ascended above all the heavens, that He might fill all things. "Give glory to God; His majesty is over Israel, and His power is in the clouds," etc. By "clouds" he now means the holy powers, for He says, "I will command the clouds not to rain upon them the rain. And there shall be a famine, not a famine of bread, nor a thirst for water, but a famine of hearing the word of the Lord." But I think he calls the angels "clouds," for they are the ones who teach us. ^B

PSALM LXVIII

"Save me, O God, for the waters have entered even unto my soul," etc. By "waters" he refers to the thoughts and temptations that enter into the soul. "I am stuck in the mire of the deep, and there is no standing. I have come into the depths of the sea, and a storm has engulfed me," etc. We do not find David suffering any such thing in the historical narratives;

for the resolution of these things is the return to their former place. "Every man is a liar." Insofar as one is a man, he is a liar. But if the being a man is disbelieved, he is not a liar, but he is a truth-teller. If David is also a man, he is a liar; but if he is a liar, by calling himself a liar, he is not a liar, but is a truth-teller. And if he is a truth-teller, he is a truth-teller by saying he is a liar; being a man, he is a liar. The argument, therefore, is circumscribed in both directions: both to his being a truth-teller, if he is a man, and to his being a liar. And this argument is called by the dialecticians "an impasse." The meaning of the whole psalm is in brief: many are the arguments among men, and many things have been philosophized by many who examine matters concerning truth, etc. "Give thanks to the Lord, for He is good, for His mercy is forever." Since God is good, He wills the repentance of the sinner, and not his death; since you are liable for sins, make the confession born of repentance to Him, and you will have Him forgiving those things which you confess; for His mercy is continuous. From this, I think, it is possible to know the multitude of the demons. By the same. Even if He restored what He did not steal, still He redeemed us (and this is what it means to pay out), blotting out the handwriting against us. The things we were compelled to pay, brought against us, these have been blotted out and taken out of the way, with the forgiveness of sins having been given. By the same. God does not snatch any man against his will; for if He did snatch, He would not say: "Come to Me, all you who labor and are heavy laden, and I will give you rest"; and, "If you are willing and listen to Me, you shall eat the good of the land." But Paul was snatched up to the third heaven, having already surrendered himself to God. "O God, You know my foolishness, and my trespasses are not hidden from You," etc. God does not know the foolishness of all, but of the one who became foolish for the sake of the foolish, and of the one who became lawless for the sake of the lawless, and of the one who became weak for the sake of the weak. By the same. Since false witnesses stood up against me, You know, O God, if I have committed any transgression; for they would not have been hidden from You. And in another way:

^A And therefore he gives thanks, not for what he heard, but for what he was taught; and everywhere in him there is a great deal of the kind of thanksgiving which, having said once, I shall not cease to say: this is especially a sacrifice and an offering. "The stone which the builders rejected, the same has become the head of the corner." That this was spoken of Christ is clear to everyone, I think. And if it does not seem to hang directly from the history itself, it is no wonder that the prophecy should have entered by interrupting the sequence. Thus are most of the prophecies in the Old Testament. By "builders," however, [understand] the teachers of the Jews, because they rejected Him, saying, "You are a Samaritan, and have a demon." And again, "This man is not from God, but deceives the crowd." But yet ^B this One who was rejected, this One appeared approved, so as to become the head of the corner; for not every stone is suitable for a corner, but the most approved one, which is capable of binding the walls together from either side. By the same. Nothing, he says, has happened that is strange, but those who in the Old Testament reproached and insulted You, God the Father, these also came against Your Son, myself. "And those who drink wine sang about me," etc. This wine is the anger of the dragons. "Save me from the mire, that I may not sink; let me be delivered from those who hate me, and from the deep of the waters," etc. The aim is not a minor one, to allegorize the things written as having happened to our Savior. I believe that all these things ^C are to be understood as relating to the journey into Hades. By the same. "Deep of the waters" is that into which those who do not bear trials nobly come; from which God alone delivers those who are able to say, "Out of the depths I have cried to You, O Lord." It is written "from the deep of the waters," and not "from the depths of the waters." "Let not the well shut its mouth upon me," etc. Here he has called a certain rational chthonic nature a well, into which many of the souls have fallen. "For You know my reproach, and my shame, and my confusion," etc. Worthy of the knowledge concerning God is the reproach of Christ, which He was reproached for the sake of ^D righteousness. Thus also let the righteous man be reproached. By the same.

^A This table, when the Scripture is not understood, has become for the Jews a snare and a recompense and a stumbling-block. But such a table cannot be said to be for everyone. The Lord happens to be the Wisdom, who says: "Come, eat my bread"; and the bread of life is He who descended from heaven, whose flesh is true food, and whose blood is true drink.

"Let their habitation be desolate, and let there be no one living in their tents," etc. It is possible to understand these things as prophesied concerning the temple of the Jews and their city. ^B By the same. Their habitation, the temple and Jerusalem, was made desolate after the cross.

"Add iniquity to their iniquity, and let them not enter into Your righteousness," etc. When those who have sinned lawlessly perish lawlessly, the punishment according to their iniquity is added to the iniquity of those who have sinned. "For with whatever measure you judge, it will be measured to you." By the same. For how can they enter into righteousness, having had their eyes darkened?

"Let them be blotted out of the book of the living, and let them not be written with the righteous," etc.

For being invisible, as the image of the invisible God, He took on the form of a servant through flesh, through which one is led by the hand and also to see His glory—glory as of the only-begotten from the Father—which those who saw it affirm: "O Lord, save now; O Lord, prosper now." "Appoint a festival in the thickets, even unto the horns of the altar." It is necessary that those in the thickets be with the fruits of virtue, and that they have nothing thin or empty, in which virtue will not be established. "You are my God, and I will confess to you... and you have become my salvation." Giving glory and speaking of Thee as God, I tell of the wonders Thou hast wrought for me. "For Thou hast exalted me, and Thou hast made strength, so that I should not die, but living I should declare Thy works." Who is it that asks for these things to be provided? One who knows God as the Lord of all. For it is the work of God to save, and by Him the steps of a man are directed, according to the saying: "Whatever he does, it shall prosper," and the one in the Gospels: "Blessed is he who comes in the name of the Lord."

HYPOTHESIS

The elements of the beginning of the oracles of God are the ethical subject, concerning which the hundred and eighteenth Psalm, written according to the Hebrew elements, also treats: "Let them be ashamed and confounded who seek my soul," etc. Our invisible enemies seek our soul, wishing to take it into their power, urging it toward wickedness.

PSALM LXX

That it is Christ who speaks in this Psalm is clear. He prays that God may be a stronghold for Him. He who says, "I am in the Father," also says: "On Thee I have been cast from the womb; from my mother’s belly You are my protector." The one implies that, from his very birth, He alone was conscious of God and leaned upon Him; the other refers to the plot against Christ at the time of the adoration of the Magi, in that He suffered nothing from Herod because He was sheltered by God when the children from two years old and under were being slaughtered in the borders of Bethlehem. And who is it who adds "to all the praise of God" that is in the Law and the Prophets, if not the Son? He, however, while reproaching the scribes, did not acknowledge their writings; for He knows how to teach the things of the life-giving Spirit out of the killing letter. And He, having risen from the dead, and having declared the arm of God to every generation, says to the Father: "You have brought me up again from the depths of the earth." "In Thee, O Lord, have I hoped; let me not be put to shame unto the age," etc.

but not for the few who find the narrow and afflicted way that leads to life. "Let my mouth be filled with praise, that I may hymn your glory, all the day long your magnificence," etc. If the mind is not filled with the grace of God, it cannot hymn the glory of God. For he called the mind the mouth of the soul, and the glory the Son of God. Saying, "God has forsaken him," etc. He set these voices as being said by the demons. "O God, do not distance yourself from me," etc. The phrase "Do not distance yourself" means "Do not become far from me." By the same. God becomes far from a man, not according to essence (for He is present everywhere and fills all things), but according to the action of His providence and assistance. He is separated from us because of the stench of our own sins, just as another prophet says, "Your sins separate between me and you." "Let those who seek my evils be clothed with shame and confusion," etc. The phrase "Let his garment be cast off" can refer to the shame and confusion with which such a one is clothed. "But I will hope continually, and will add to all your praise," etc.

When we are perfected in the primary elements, the number seven is to be considered of less value to us, because it is referred to matter, if indeed seven is a sign of material density; but eight is the beginning of a more immaterial and greater state. For although we say that the six [elements] also signify worldly matter relatively speaking, yet we refer the one to completeness in quantity, and the other to perfection in constitution, through which one wipes away the stains of the soul and is purified. According to the number eight, someone is unclean until the seven days are passed. For before the eighth day of the Lord Jesus Christ arrives, the whole world was unclean and uncircumcised; but when the eighth day of Christ’s resurrection came, we were all cleansed at once in the circumcision of Christ, having been buried and risen together, as the Apostle says. Since, therefore, our soul is purified through the primary instructions, learning the moral sphere and being perfected in the knowledge of it, for this reason the number eight was adopted for each of the elements in the passage before us. In this psalm, then, he describes the way of life of the saints, the struggles, the tribulations, the training grounds, and the prizes. "For I will also confess to Thee in an instrument of psalm, Thy truth," etc. An instrument of psalm is a pure soul.

PSALM LXXI

for one must live rightly and must fix one’s habits before coming to the examination of the divine oracles. For God’s testimonies must be searched out according to the soul. For sow, says the prophet, to yourselves for righteousness, that you may reap for a fruit of life; enlighten yourselves with the light of knowledge. He does not say first, enlighten, but first, sow for righteousness, and then thus also reap the fruit of life, or thus enlighten yourselves with the light of knowledge. For what does not contribute to enlightenment? The commandment of the Lord is clear-sighted, enlightening the eyes. Is there not yet a verse here? For the verses among the Hebrews, as someone said, are metrical—those in hexameter, such as the ode in Deuteronomy; and in trimeter and tetrameter, the Psalms. The verses, therefore, among the Hebrews are different from those among us. If we wish to observe the verses here, let us do so: Blessed are the blameless in the way, who walk in the law of the Lord. And thus let us begin the second one following. It should be known, therefore, that the Greeks who translated have made the Hebrew verse into two.

[One has] not achieved the faith to such a degree so as to obtain that which says, "He who believes in me is not judged," nor as one who has fallen away, so as to be among those of whom it is said: "He who does not believe has already been judged." But I hear "he who does not believe" in the sense of "he who is an unbeliever."

"He shall descend like rain upon a fleece, and like a drop that drips upon the earth," etc. Like rain upon the nations, like drops upon Israel. "Righteousness shall rise in his days, and an abundance of peace until the moon is taken away," etc. Instead of "until the consummation." For when the moon is taken away, time is taken away; and when time is taken away, the visible world will have its end. But it is also possible for him to call the opposing power the moon, as ruling over the night. "Before him the Ethiopians shall fall, and his enemies shall lick the dust. The kings of Tarshish and the islands," etc. I think a difference is indicated in these words regarding those who approach Christ. By the same. Tarshish is an Ethiopian nation. Furthermore, *Tharseis* signifies the hyacinth color, as we have in the prophet: "The likeness of them was as *Tharseis*." And in the book of Jonah it signifies the city of Tarsus.

Those who do better, in writing this copy, have as it were made the beginning of the verse with an extension, and the one appearing as second, not being a second, but a lemma of the former with perception, and this he has applied to the whole of the expression. For they who work iniquity have not walked in his ways. If he who walks in the ways of the Lord must be admitted only to common prayers, the one working iniquity must not be admitted, as not walking in the ways of the Lord. For he adds: "You have commanded your commandments, to keep them very diligently." Therefore, the keeping of these is necessary; for to those who think soundly, the work of prayer also ought to become a matter of accomplishing the ordinances with haste; for they are of God. And with all intensity and vehemence, [blessed is he who] works the things commanded by the Lord. "Oh that my ways were directed to keep your statutes!" If God does not direct, breathing with us, we will not keep the way. He calls the mountain and the temple *Lebanon* in many places, and the sons of Israel. From the same. The fruit of Christ is the nations that have believed and have been exalted in piety above Israel, whom he figuratively calls Lebanon. "All the nations shall call him blessed," etc. Paul says: "The blessed and only Potentate."

PSALM 72. "How good is God to Israel, to those who are upright in heart," etc. God is good to all in himself; for he is the Savior of all men, especially of those who believe. But perhaps what is written is equivalent to: "It is seen by those who are upright in heart how good God is." For how is the physician not also good to those who are in a bad state, of whom they have need? "For I was jealous at the lawless, seeing the peace of sinners," etc. He has now named the easy flow of the sensible life "peace." "For there is no remembrance in their death," etc. He calls the mention of death "remembrance"; whence Symmachus has made it: "For they did not think about their own death." "They have clothed themselves with their unrighteousness and ungodliness," etc. Now unrighteousness is seen in a wicked life, but ungodliness in false doctrines. "Their unrighteousness shall go forth as if from fat," etc.

Or since the prophets are said to be paths, if, while reading the Law and the Prophets, we are directed by God toward understanding them, we shall not be put to shame. Or rather, it brings shame upon the righteous man to perform not all the commandments, but only some; and he who fails in one becomes guilty of all, according to the word of the Lord. "I will give thanks to Thee in uprightness of heart, when I have learned the judgments of Thy righteousness." He joins this to the prayer, as coming from his own set purpose; for confession is the beginning of salvation. He who has learned from the Lord the reasons concerning judgment is the one who glorifies God in uprightness of heart. For what reason is the heaven of heaven for the Lord, while the earth He has given to the sons of men? And what is the rationale of the infernal demons, and why have they not been made human beings? What is the cause of Hades? And what is Paradise? And what, again, is the Jerusalem above? And what is its Sion, from which Christ is said to come (for He says, "The Deliverer shall come out of Sion, and shall turn away ungodliness from Jacob")? And what is the reason for the fallen Israel, and the nations introduced in their stead? The old man, who is being corrupted according to the desires of deceit, is an image of the sinner; whom he brings to nothing through his own knowledge. "For my heart was kindled, and my reins were changed," etc. By heart he refers to the intellectual faculty, and by reins to the passional faculty, from which are born both the desiring and the irascible parts. "For what is there for me in heaven, and what have I desired from Thee upon the earth," etc. Those who prefer earthly things to heavenly things should say this; for here, even if we do not confess it with our speech, we at least demonstrate it through our deeds. "My heart and my flesh have failed," etc. That is, from worldly and human actions; for when one has failed from these—that is, has withdrawn from them all—he shall then have God as his portion forever. "And my portion is God forever," etc. The portion of the righteous man is the knowledge of God. "Thou hast utterly destroyed everyone who commits fornication from Thee," etc. This man commits fornication from God, who has given himself over to the worship of demons. "But it is good for me to cling to God, to put my hope in the Lord," etc. Similar is that...

[which is written above], tearing away from pride the souls which through evil works they had taken captive, and which had departed from God, rescuing them as it were from the dark depths of Hades.

"But God shall crush the heads of his enemies, the top of the hair of them that walk about in their iniquities," etc. ^A The "heads of the enemies" (89) are the rulers or the principalities. These enemies, being such due to their iniquities, walk about in their iniquities. Or, the heads of the enemies are the thoughts that first arise in the soul from demons.

"The Lord said, I will turn from Bashan, I will turn into the depths of the sea, that your foot may be dipped in blood," etc. Bashan is interpreted as "shame," to which the Lord descends in order to bring judgment upon ^B contempt. The foot of the Lord is also dipped in blood that flows from the head of each of the enemies. For, "I have trampled them," says Isaiah, "in my fury."

"Your goings have been seen, O God," etc. In the coming of Christ (91), the goings of God were seen by those who were adorned with knowledge of the Word.

"In the churches bless God the Lord, from the fountains of Israel," etc. It is not the same thing (92) for those outside the Church to bless God as it is for those in the Church to do so. And some, indeed, from the "fountains of Israel" bless God according to that which is in the Scriptures, blessing the treasury of God's wisdom; but he who does not do so does not bless God from the fountains of Israel.

"There is Benjamin the younger," etc. They say this ^C predicts Paul (95).

"From your temple in Jerusalem kings shall bring presents to you," etc. Paul (96) not only offered himself to God, but also offered others to God through his teaching.

"That they may shut out those who have been proven with silver," etc. That is, that those who have been proven may be separated from the silver.

"Ambassadors shall come out of Egypt; Ethiopia shall hasten to reach out her hand to God," etc. The former (96) signifies the disposition of malice through the Egyptians; the latter denotes this through the Ethiopians.

"Sing to God, who rides upon the heaven of heavens toward the east," etc. Formerly (97) "make a way for him who ascended upon the west," but now "sing to him who ascends above the heaven of heavens toward the east." For ^D "he who descended is he who also ascended far above all the heavens, that he might fill all things."

"Give glory to God, over Israel is his greatness." 13

How it was "from the beginning" is not apparent, nor even if you understand it as the possession of God having been made from Egypt. "You have redeemed the rod of your inheritance; this Mount Zion where you have dwelt," etc. You will inquire whether God acquired Mount Zion, or whether he redeemed it; how he acquired it from the beginning, or redeemed it. Inquire mystically. "What things the enemy has wrought wickedly in your sanctuary, and they that hate you have boasted themselves, in the midst of your feast," etc. God is not of a place, but of virtue. The memory of the place, however, is a hope [granted] through philanthropy; so that he says that those who have trodden upon the places dedicated to God repay this [debt] of honor, because the evil word is an enemy in the holy places. And now the enemy acts wickedly in the sanctuary, that is, in the Church. And if anyone falls away from the feasts of God, those who hate Christ and destroy him boast themselves, whether it be the people or the opposing powers. "As in a thicket of trees they have cut down the doors thereof with axes," etc. All these things have been fulfilled in the capture of Jerusalem, just as Josephus records, recounting one by one of the things that were done. "They have burnt your sanctuary with fire to the ground; they have profaned the tabernacle of your name," etc.

^A Let those who are now completing the discourse be instructed—the younger ones, those who no longer live apart from the law, to whom the commandment of God has come, whom sin begins to incite and shake—to direct their own path, and at the same time, when they are in difficulty and asking how it might be done, to be instructed to keep the words of God. Let them respond in prayer and say to God: "In keeping your words." And again: The younger people from the nations, who walked crookedly before the faith, in what shall they direct their path, if not by keeping the words of God? For the comprehension of the divine law is both purifying and protective. It is for everyone: "In what shall the younger direct his ways? In keeping your words," those sown in the divine scriptures; for when these are guarded, they do not permit him to walk crookedly, nor to become such that he must say: "Remember not the sins of my youth." For it is good for a man, as Jeremiah says, when he takes up the yoke from his youth. ^B Symmachus interpreted it this way: "By what means does a youth brighten his ways?" He taught that youth is full of much impurity and filth, so that the wind may no longer be contrary to the sailing disciples, and when calm has come to them, they may arrive at the land to which they were going. "You have made summer and spring," etc. Why did he omit autumn and winter? They say, therefore, that summer is contrasted with autumn, and winter with spring; and spring is the season of generation, while summer is the season of perfection. "Be mindful of this," etc. Be mindful of this creation, clearly. If, he says, you have made creation for the sake of humans, grant assistance to them, for whom creation was made; or also, of this congregation which you acquired from the beginning; for it is given back to that, too. "Do not deliver to the wild beasts a soul confessing to you," etc. If the demons are called wild beasts, and in wild beasts anger prevails, ^C then within the demons, likewise, anger prevails. And in Job it says: "Wild beasts shall be at peace with you." "Look upon your covenant," etc. Be mindful of your promises, which you promised to Abraham, to give to his seed a land flowing with milk and honey. "For the darkened ones of the earth have been filled with houses of iniquity," etc. A darkened mind is filled with iniquities;

see if these things are useful for the inscription. "We will give thee thanks, O God, we will give thanks, and call upon thy name," etc. The Church in Christ speaks these two verses. "I will relate all thy wondrous works. When I shall take a time," etc. Symmachus: "When I shall take the assembly." When, he says, we return and are gathered into thy holy temple, then we shall lawfully praise thee and teach those who are ignorant of thy benefits; for that time will permit us to do this. Thus, having taught the captives in Babylon what they ought to do, he shows God responding to the promises that had been made and saying, "I will judge uprightness." See, therefore, if the Savior does not teach His own works through these things, while setting forth the theology of the Father. For He says: "I will relate thy wondrous works, O God, when I shall take the assembly"; for He promises that, having seized an opportune time, He will relate all the wonders of the Father. But it is a work of justice and uprightness not to admit only the Jews, but to make a selection of those being saved from all nations. "The earth is melted, and all that dwell therein," etc.

He has not dealt with us according to our iniquities, nor rewarded us according to our sins. But he who has boldness before God, trusting in his own conscience, says: "Render to thy servant, who has done nothing worthy of punishment." And that the word may not seem arrogant, it has something secure; for he did not say, "Render to me," but "Render to thy servant, if there be anyone who is thy servant and serves thee." The "quicken me" inclines the living toward the future time; for I do not think that, as someone already living, he says "Quicken me," but perhaps he refers it to true life, whence he adds: "And I will keep thy words." For the keeping of the law is true life. "Open thou mine eyes, that I may behold wondrous things out of thy law." The prophet perceives that his eyes had been covered; for it is as if a corruption had occurred to us regarding our sovereign faculty, and an injury from the oldness that belongs to the old man; and there is one who alone is able to heal this, the Word of God; for God sent forth his Word, and healed them, and delivered them from their destructions. Just as also all the saints shall drink the cup of life in the kingdom of the heavens with the Lord Jesus himself, according to the voice of the Lord.

Psalm LXXV

As if the desire for the judgments of God within us is not our own, but rather it belongs to those who serve God with a pure conscience, so too it is not for everyone to desire the judgments at all times, but only for those who do not sin. For in that time in which I sin, if I desire the judgments, I desire them in order that I may be punished. Remove from me reproach and contempt, for I have sought out your testimonies. Since some reproach and treat me with contempt for seeking out your testimonies, remove from me the reproach and contempt. But how might these be removed? By the coming to a knowledge of the truth of those who until now were reproaching and disparaging me; and when this has come to pass, they too will seek out your testimonies together with me. For rulers also sat and spoke against me; but your servant meditated on your statutes. Thus they gather against the righteous person, scouting how they might plot against him, but he does not cease speaking of the statutes of God; for he utters nothing human. He shows them sometimes reproaching, if by chance they might find old failings, and sometimes treating him with contempt, as though he were worthy of no consideration. My soul has cleaved to the ground. Horses and mules are passionate men, carried away irrationally toward things they should not, and neighing after the wives of their neighbors. All who are round about him shall bring gifts to the fearful One, who also takes away the spirits of rulers, fearful among the kings of the earth, etc. The fearful One takes away the spirits of the kings of the earth. The spirit of rulers is in those who are ruled by the rulers of this age. The spirit of the ruler of this age was also in Judas who betrayed Jesus. Yet the Savior, having become fearful to these spirits, takes them away from those who are active, at a time He knows, in order that they might repent. And thus He is also fearful among the kings of the earth, concerning whom it is said: The kings of the earth stood ready.

PSALM LXX

Quicken me according to your word. The souls of sinners cleave to the ground, minding earthly things; but the souls of the righteous, whether they coexist with bodies or are bound to them by providence, [they mind what is above]. The prophet confesses concerning his own soul, which previously had abandoned cleaving to the Lord when it was in wickedness, and had instead, on account of that wickedness, cleaved to the ground, and had brought down its own natural loftiness and pride. For every sinning soul is cleaved to the ground. "And you shall go behind the Lord, and to him you shall cleave," it is said in the Law. He entreats, therefore, to be helped by God toward living, having departed from that cleaving to the ground, so that he may live according to the word of God. "I declared my ways, and you heard me; teach me your statutes." But for one who has attained understanding in these matters, it will follow that he is able to benefit others, and to declare the marvelous beneficence of God that is laid up for those who do holy works; for he who teaches the things concerning righteousness does not yet teach the things concerning the end that follows it, because this is great, and God rewards beyond what is deserved. He never began by crying out to God, and by seeking him in the day of affliction, and by not being disappointed, and by being gladdened upon the remembrance of God, while the watches of his eyes forestalled [the night]. The right hand of the Most High is the Savior, who changed himself, having taken the form of a servant; through whom we began in the New [Testament], having prepared ourselves for the types to cease, and for the truth to begin. Of the same. He speaks of change here as the return from wickedness and ignorance to virtue and knowledge. "O God, your way is in the sanctuary; what god is great as our God?" etc. Either the way of God is in every saint, or his Word is in Christ; for he who said, "I am the way," is in the sanctuary. Of the same. See if he rejoices through these things because there are indeed some gods, but no one is great as our God, and if it is possible to use for these things the verse: "Just as there are many gods," etc. "You have made known your power among the peoples," etc. That is, Christ; for Christ is the power of God and the wisdom of God. "The abysses were troubled," etc. The abysses signify the subterranean powers, which were troubled at the presence of Christ. "The voice of your thunder was in the wheel," etc.

^A For if, having received understanding from you, I perceive the way of the mysteries in your righteous decrees, so that I am able to traverse it, understanding the wonders manifested in your righteous decrees, I shall be able to meditate upon them and to make my conversation to be in the word concerning these things. Since the exploration of the way of your righteous decrees is not a short matter, it is not a matter for two or three or ten days, for indeed the time of my life is barely sufficient for me. And just as there is a way of righteous decrees, so also is there a way of testimonies. "In the way of your testimonies," he says, "I have delighted as over all riches." There is also a way of commandments; for he says, "I ran the way of your commandments, when you enlarged my heart." Now all these ways have an end and a beginning, one way which says: "I am the way." It is necessary, therefore, to travel through all these ways, that you may come to the end of them, which is Christ. ^B "My soul has slumbered from despondency; strengthen me in your words." Nearby, he says, I had come to death, having grown listless towards the evils that beset me; but do you yourself, he says, establish me in your promise. Or [it is because] the onset of sin weakens the intellect and works despondency, the one producing slumber, the other death. Our Savior made the soul of Matthew the tax-collector, which was previously desolate, a table feeding the souls of men through the Gospel. "And fire was kindled in Jacob, and wrath went up against Israel," etc. Fire is kindled against the man of action, but wrath goes up against the man of contemplation. "And he opened the doors of heaven," etc. By the doors of heaven he means rational natures moved toward spiritual teaching. "Man ate the bread of angels," etc. The Savior says: "I am the bread which came down from heaven." This bread, therefore, was eaten formerly indeed by angels, but now also by men. To eat here signifies to know. For the mind eats that which it knows, and it does not eat that which it does not know. "And he rained upon them flesh like dust," etc. He called the quail flesh. "And he remembered that they are flesh," etc. This means: that they are carnal. "He sent among them the dog-fly, and it devoured them," etc. The Hebrews say that the dog-fly was various and mixed beasts. "The first-fruits of all their labor in the dwellings of Ham," etc.

^A "Awaken thy power," etc. Christ is the power of God and the wisdom of God. "Thou shalt feed us with the bread of tears," etc. Through these words, he represents a most bitter repentance. "And reveal thy face, and we shall be saved," etc. Here he has called Christ the face, for he is the image of the invisible God, the first-born of all creation. "Thou broughtest a vine out of Egypt," etc. By the vine he now signifies the twelve tribes of Israel. "And its tendrils [were] the cedars of God," etc. The tendrils are the contemplative ones. ^B "Let thy hand be upon the man of thy right hand," etc. He calls Christ the man of the right hand, who is also the Son of Man. "Thou shalt quicken us, and we shall call upon thy name," etc. No one is able to quicken us except the one who said: "I am the life."

PSALM LXXX

"He heard a language which he did not know," etc. He heard a law which he did not understand. "There shall be no new god in thee," etc. A new god is one who is able to create nothing, or one who is hardened in wickedness. ^C "Open thy mouth, and I will fill it," etc. By the mouth he now refers to the mind, which is enlightened through a right life and true doctrines.

"I have chosen the way of truth, and thy judgments I have not forgotten." Who shall say these things? One who despises visible things as transitory, and considers the invisible things as eternal and truly existing; for the way of truth is not that which leads to glory and earthly wealth. But who seeks those things, being mindful of the judgments of God, and of the retribution for them? "I have run the way of thy commandments, when thou didst enlarge my heart." The words of the commandments, by enlarging the heart, make the way of practice easy for it. "Set a law for me, O Lord, in the way of thy statutes, and I will search after it continually. Give me understanding, and I will search out thy law, and I will keep it with my whole heart. Lead me in the path of thy commandments, for I have desired it." The saints refer all things to God, teaching us that without God we can do nothing. For "If you do not abide in me," he says, "you can do nothing." But perhaps someone will say: If all things are referred to God, where is that which pertains to me? See if he has not everywhere interwoven with that which is from God, that which is in our own power. As here, the part from God is: "Set a law for me, O Lord, in the way of thy statutes." "Blessed are they that dwell in thy house," etc. David himself desires to enter into the courts of the Lord, but he blesses those who dwell in the house of the Lord.

Psalm 84. "Thou hast forgiven the iniquities of thy people, thou hast covered all their sins," etc. Through holy baptism the Lord removes sins; through bitter repentance he covers sins. "Mercy and truth have met together, justice and peace have kissed each other," etc. It is impossible for peace to be joined to justice unless mercy has met with truth; for mercy brings forth justice, and truth brings forth peace. Justice and peace are understood in relation to practice and contemplation. "Justice shall go before him," etc. Justice is the leader of the practical virtues, from which men are also called righteous.

Psalm 85. "Save thy servant, O my God, who trusts in thee," etc. The knowledge of God is the salvation of the soul. "And the congregation of the mighty have sought after my soul," etc. He calls the order of demons a congregation of the mighty.

Psalm 86. "Mother Sion shall say: A man, and a man was born in her," etc.

Those who are deprived of life cannot behold the wonders of the life which says: "I am the life." "Shall any tell of thy mercy in the grave, and thy truth in destruction?" etc. Just as there is no truth among those who are lost, so there are no wonders among those who are darkened. "And thy righteousness in a land which is forgotten," etc. A land which is forgotten is a rational soul deprived of the fruits of the Holy Spirit. "Thy terrors have troubled me," etc. By terrors, he means certain unclean and tumultuous powers.

Psalm 88. "I will sing of the mercies of the Lord for ever. With my mouth will I show forth thy truth to all generations," etc. Mercy indeed builds up men, but truth prepares the holy powers. "The heavens shall praise thy wonders," etc. "Shall praise" is used instead of "shall glorify." "Tabor and Hermon shall rejoice in thy name," etc. Tabor means "elect one." Tabor is the mountain of Galilee upon which Christ was transfigured. Hermonim is the mountain upon which the city of Naim is situated, in which Christ raised the son of the widow. "And in thy good pleasure our horn shall be exalted," etc.

Therefore, he accomplishes this not for the sake of another, but for their sake, saying: "In thy righteousness quicken me," which is to live according to virtue. And since the Son is the righteousness of the Father, he who desires to live in the Son says this; for God the Father quickens us through His own righteousness. And this is Christ. "For the righteousness of God is revealed in him from faith to faith." And "let thy mercy come unto me, O Lord, even thy salvation, according to thy word." And "so shall I have wherewith to answer him that reproacheth me, for I have trusted in thy words." In addition to what has been said, "Let thy mercy come unto me according to thy word," and along with thy mercy, thy salvation, so that being shown mercy by it, I may be saved. For the end of the mercy from the Lord is salvation from Him; hence he rightly does not ask for salvation before mercy, and then mercy, but conversely; for he says, I am saved not so much through my own works as through Thy grace. But if it is possible for all things to be said through the Word who was sent, consider this: for He Himself is both the mercy and the salvation of the Lord. Therefore, we ought to pray that the mercy of the Lord may come upon us—the salvation according to His mercy. "For wisdom shall not enter into a malicious soul, nor dwell in a body subject to sin."

"Then will I visit their transgression with the rod," etc. "For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth."

"Thou hast cast his throne down to the ground," etc. The mind is cast down from heaven to the earth, having become earthy instead of heavenly.

"The days of his time hast thou shortened," etc. From abandonment, our virtues and knowledges are diminished; for these are the days of the rational nature.

"What man is he that shall live, and shall not see death? Shall he deliver his soul from the hand of the grave?" etc. The increase of virtue and knowledge happens from the gradual diminution of all vices and ignorance. Vice and ignorance are the death of the rational soul; but life is virtue and knowledge.

"Which I have borne in my bosom of many nations," etc. He now calls the soul the bosom, both because of the knowledge of God—which is called the good—and because it is natural for good things to be placed in bosoms. For he says, "I believe to see the good things of the Lord in the land of the living."

"The exchange of Christ," etc. Perhaps it refers to the Lord’s humanity.

PSALM LXXXIX

One might inquire whether the word of truth is taken away from the mouth but is never taken away from the heart, in order that the occasion for return may be preserved, because of the fact that the word of truth resides in him who has once received it. For to the sinner, God said: "Why do you declare my statutes, and take up my covenant through your mouth?" He did not say, "Why do you think upon my statutes?" Perhaps even if someone sins more grievously, the word of truth is taken away from the heart as well, as the heart is clouded, and, as it were, blinded so as not to behold the truth. "And I spoke of your testimonies before kings, and I was not ashamed." This would gracefully fit the martyr, who is led before governors and kings for the sake of Christ. It also fits the saints who open their mouth regarding royal souls. And a little later: "For he who does not receive a word from God to preach with great power says things worthy of shame." But he who speaks with the disposition of the prophet, saying: "And I spoke," etc., speaks things worthy not of shame, but of glory. "From a stumbling and a midday demon," etc. They say the midday demon is the demon of listlessness. "And a scourge shall not draw near your dwelling," etc. If one should wish not to fall into a scourge, let him become a house of God. "To keep you in all your ways," etc. He who stumbles in nothing, he is kept in all his ways. "Lest at any time you strike your foot against a stone," etc. The foot signifies the soul, while the stone signifies sin. "And I will show him my salvation," etc. The salvation of God is Christ.

PSALM XCII

"Upon a ten-stringed psaltery with a song upon the harp," etc. The psaltery is a pure mind moved by spiritual knowledge; the harp is the practical soul moved by the commandments of Christ. "A foolish man will not know," etc. The offspring of foolishness is vice, and of vice is ignorance. "For behold, your enemies shall perish," etc. An enemy who perishes becomes a friend; for God has caused his enmity to vanish. "And my old age in rich oil," etc. The old age of a righteous man is true knowledge; and his youth is the dispassion of the soul. "They are planted in the house of the Lord," etc.

SELECTA IN PSALMOS. — PSAL. LXXIV

^A until the whole day. He did not say, "judge my cause," but "judge your cause." For I, he says, justly endure these things; but they have dared many things against you, offering blasphemies. To the punishment of those who deceived the people, He rouses God. Or also thus: "Remember your covenant provided to them through Christ." For especially indeed have some become darkened in their understanding, and filled with the houses of iniquities, who did not receive Christ, but let not God despise the prayers of your poor. Because we have not been treated with injury, but you (for the enemy insulted you, and a foolish people provoked you), for this reason arise and judge your cause. ^B Of the same. In this place he calls the devil "the foolish one."

PSALM LXXIV

VERS. 1. *In the end, do not corrupt, a psalm of canticle for Asaph, etc.* It is written in the first book of Kings: *And David said to Abisai, Do not destroy him*, namely Saul. See whether these things are useful for the inscription. VERS. 2. *We will confess to you, O God, we will confess, and will call upon your name, etc.* The Church in Christ speaks these two verses. VERS. 3. *I will relate all your wonders.* When I receive the time, etc. Symmachus: *When I shall have received the congregation.* When, he says, we shall have returned, and we shall have gathered in your holy temple, then we shall celebrate legitimately, and we shall teach those who are ignorant of your benefits: for that time will permit us to do so. Thus, after those who were in Babylon were captives, he taught what things were to be taught, pointing out to them what to repel regarding the promises made by God, and saying: "I will judge righteousness." See therefore whether through this the Savior teaches his own operations, ^C pursuing the theology from the Father. He says then: "I will relate all thy wonders, O God, when I shall have received the congregation." For he promises that in the opportune time he will receive it, and relate all the wonders of the Father. But it is the work of righteousness and equity not only to admit the Jews, but to make an election for all the gentiles who are to be saved. VERS. 4. *The earth and all that inhabit in it, etc.* By earth he means the rational nature, which was established by fire, the spiritual fire which the Savior came to cast upon the earth. The liquefaction is the separation of the soul; the fire is the spiritual doctrine of the Savior, which destroys malice and ignorance. ^D VERS. 5. *I have confirmed its pillars, etc.* And when they knew, says the Apostle, the grace...

that was given to me, James and Cephas, and John, who seemed to be pillars. »

VERS. 9. *For a cup is in the hand of the Lord, of full wine mixed, and He has inclined it from this to that; but the dregs thereof are not emptied.* All the sinners of the earth shall drink. Now, indeed, the punishments are mixed for those who sin; but in the future age, they shall be unmixed and as it were dregs. Or thus: The cup, he says, is in the hand of the Lord, as it were pressing out the good and evil fruits of each man, and mixing the good with the evil, He makes it full; then those whose dregs are not poured out, that is, those whose sins remain, shall drink it, and shall be inebriated with their own evils: just as all the saints shall drink the cup of life in the kingdom of heaven with the Lord Jesus Himself, according to the word of the Lord. ^A

PSALM LXXV

VERS. 2. *Known in Judea is God, in Israel great is his name, etc.* That which by nature was not the place of God within us in peace, has become peace. Therefore, in the advent of Christ, God was made known, revealing Himself in the Son in that Jerusalem which is above. Or, in that which is above, Judea, God is known, where His true Godhead resides, and not type; now He is known through a mirror and in a riddle, but not in that which is according to the flesh, but in that which is according to the spirit, Israel’s name is great. The *Place* of God, however, which He has given to Him, is in the heavenly Judea, where «it was made in peace.» Analogous to this is the «habitation of God in Zion,» of which it is said: «But you have approached Mount Zion, and the city of the living God, the heavenly Jerusalem,» ^C wherefore there is peace, because the power of the bow, the shield, the sword, and the war have been crushed.

Of the same. The place of God is a pure soul; its habitation, however, is the contemplative mind.

VERS. 4. *There He crushed the power of the bow, the shield, the sword and the war, etc.* He calls the demons the bow in this place, by whom fiery darts are sent. A fiery dart is a thought prone to affections; the same is called both a shield and a sword.

VERS. 5. *You give light miraculously from the everlasting mountains, etc.* This is: You teach us through the holy virtues.

VERS. 6. *All the foolish of heart were troubled, etc.* The troubling of the foolish: for the wise are not troubled. ^D

Ibid. *They slept their sleep, and all the men of wealth found nothing in their hands, etc.*

The hope which comes to me from Your word has comforted me and consoled me, so that if ever tribulations, or danger, or the expectation of death, or grievous sickness, or loss of possessions, or persecution, or anything else of those things considered grievous, took hold of me, the hope in You was my consolation. To speak concisely, all things that happen are a humbling of oneself, so that the time of tribulations and temptations is a humbling of the soul as it is left and delivered up to the one tempting, in order that it may struggle against the opposing power. And for this reason, Your word has made me live, that is, it has enlivened me. For nothing else makes a rational soul live its own life as the word of God does. For according to that in which the word of God increases—both being understood and received into the soul of man—according to that, the life also increases. And these things are to live with virtue here, and after these things, it also gives eternal life. *I remembered Your judgments from of old, O Lord, and I was comforted.* Let us further consider the disposition of the righteous man.

If the gifts of the Holy Spirit are called rivers, according to the verse: *Rivers of living water shall flow from his belly*, then those who participate in these rivers are rightly called rivers themselves. It should also be noted that the rivers are "unto the same thing," so that all may speak the same thing, and there may be no schisms among them.

PSALM XCIX

PSALM C

The mercy which is called base by some is that which is at times not exercised according to the word of God, as when Saul showed mercy to Agag. But mercy must be shown according to judgment—not lawlessly. For the word says to you: *Have mercy on me according to your word.* Nevertheless, he prays now, and having been heard in what follows, he says: *I considered your ways, and turned my feet into your testimonies.* The Hebrew has "my way," and others have interpreted it in the same way. He says: "While I considered my ways, I directed my feet toward your testimonies, and I did not allow them to deviate from the road that leads to you; or, I never did anything without considering whether the action was appropriate."

*I was prepared, and I was not troubled, to keep your commandments.* If we have exercised ourselves, if we have prepared ourselves, if we have readied ourselves in such a way, we shall not be troubled by the opposing powers, those which war against us, that we might not keep the commandments of God. Knowing what is said: *Son, if you come to serve the Lord, prepare your soul for temptation*, and meditating on this continually, I was not troubled during the assaults, since I had practiced bearing them nobly.

*They shall perish, but you shall remain*, etc. The heavens shall perish, not in essence, but in appearance; for the Apostle says: *The form of this world is passing away.*

PSALM CII *Bless the Lord, O my soul, and all that is within me [bless] His holy name*, etc. That which is within the inward man is the intellectual power, the discursive, the perceptive, the interpretive, the imaginative, and the memorial.

*Your youth shall be renewed as the eagle's*, etc. The eagle puts off its old age, just as man puts off the old man, which is corrupted according to the desires of deceit.

*For as the height of the heaven above the earth, the Lord has strengthened His mercy toward those who fear Him*, etc. Just as He has exalted those in the heavens, so He has shown mercy to those on earth who fear Him.

*As for man, his days are as grass: as a flower of the field, so shall he flourish*, etc. Here, "man" signifies human nature in general; for every man is temporal and mortal, easily withered and fleeting.

*For the breath passes through him, and he shall not exist*, etc. After death, the soul no longer exists in this life.

To Abraham, the angels appeared as spirits, but to the Sodomites, as if they were a burning fire. *Who establishes the earth on its stability; it shall not be shaken for ever and ever*, etc. Job said, *He suspends the earth over nothing*, while David says, *on its stability*. Both eliminate the idea that there is some other body underneath holding it up; for "stability" is not a substance, but the skill of God, preserving the earth immovable within the sphere. *The abyss as a garment is its covering*, etc. By the abyss, he portrays the incomprehensible nature of God's knowledge. *The mountains go up and the plains go down to the place which you established for them*, etc. Through these words, he hints at certain rational natures. *You set a boundary which they shall not pass*, etc. They say these things are spoken concerning the subterranean demons. *Watering the mountains from his upper chambers*, etc. The "upper chambers" of God are pure natures that water those who are loftier in heart. *The trees of the plain shall be filled*, etc. The Hebrew and the others have inserted "of the Lord."

And as discipline produces knowledge, since I have come to your commandments rightly and prudently and have believed in them so as to keep them, *teach me goodness, and discipline, and knowledge.* Symmachus, in place of *“You have done goodness,”* rendered it *“You have done well to your servant.”* We are taught not to be insensible toward divine benefits. Since there is in God both goodness and severity, according to the Apostle, goodness is bestowed upon those who stand in the faith, while severity is upon those who have fallen away from it. Since, therefore, the saint was established in the faith, he said, *“You have done goodness with your servant,”* whoever he may be. The phrase *“according to your word”* signifies that the Lord’s goodness happens to one with a reason and a logical cause. *“Before I was humbled, I transgressed; therefore I kept your word.”* Although he knew that these things are brought on not only because of sin but also for the sake of testing, he submitted himself in the former manner; but, he says, *“I kept your word,”* in order that, just as I was humbled by transgressing, so through the keeping of your word I might be set upright and be released from humility. *“For He who counts the multitudes of the stars, and calls them all by name. You shall take away their breath, and they shall fail, and they shall return to their dust,”* etc. Those who fall away from the spirit given to them by God become earthy. *“You shall send forth Your Spirit, and they shall be created, and You shall renew the face of the earth,”* etc. This which the holy Paul called resurrection, David has termed renewal. *“He touches the mountains, and they smoke,”* etc. The smoking mountains cast off wickedness as the spiritual fire touches them, which was cast upon the earth. *“Let sinners disappear from the earth,”* etc. This does not mean that they cease to exist, but that they cease to exist as sinners.

PSALM 104

Be well-pleased with the painful trials and tribulations, which are accustomed to being called humiliation; he says these things, as if he were saying: I am well-pleased in weaknesses, in insults, in necessities, in persecutions, in distresses, so that, by having endured these things, I might be judged worthy of learning Your righteous decrees, when no one knows them, unless he has first been humbled and afflicted in many things. *“The law of Your mouth is better to me than thousands of gold and silver.”* Being well-pleased, instead of, *“The law is good to me, which You spoke from Your mouth.”* And the mouth of God is Christ; for I despise thousands of gold and silver for the sake of enjoying the law of Your mouth. One could also call the "law of the mouth" the order of things communicated and spoken through the mouth of God: the first things spoken to those who are being introduced, and the second things to those who have received the former, and thus in order until they are perfected. ^B *“Your hands have made me and fashioned me; give me understanding, and I shall learn Your commandments.”* The soul has been made, but the body has been fashioned; for *“Let us make man,”* he says, *“according to our image.”* And again: *“Having taken dust from the earth, He fashioned him.”* *“And He struck their vines,”* etc. For their vines were of the vine of Sodom, and their tendrils were of Gomorrah. *“He spoke, and the locust came,”* etc. This locust consumes the evil seed.

PSALM 105

*“And He saved them for His name’s sake, to make His power known,”* etc. For this reason the Lord saves us, so that He may grant us knowledge of His power. *“Not one of them was left,”* etc. Blessed is he, in whom none of the enemies are left. *“They did not wait for His counsel, and they lusted with a desire in the wilderness,”* etc. They did not wait for His grace, but they forgot His works and lusted with an evil desire. *“And they exchanged their glory for the likeness of a calf that eats grass,”* etc. Those who glorify a creature rather than the Creator, these exchange their glory. And Paul says, *“They changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things.”* *“And He said that He would destroy them,”* etc. The destruction here signifies the departure from this life.

The subject matter of *“Thy hands”* etc., reminds the creator of His affection for human nature. For the Word, having fashioned all things, is Himself said to have molded the nature of men, not having used hands—for He is incorporeal—but having bestowed a greater disposition upon this creation. He therefore beseeches the One who molded him to grant understanding to the work of His hands. Or rather, the request is consistent as addressed to the Creator; as if to say: “Take care of Thy handiwork, and perfect the rational animal by means of intelligence; and that which Thou hast prepared for Thine own fellowship, do Thou make it Thine own through the knowledge of Thy will.” Others say that *“They have made”* is spoken of the soul, and *“They have molded me”* of the body. Others say that *“They have made”* refers to the first creation, but *“They have molded me”* refers to the regeneration and remolding of the bath of baptism. The hand of the Lord, being with Him, is spoken of concerning Christ. We have need of understanding also in regards to the moral way of life, as it is not entirely clear. For He did not merely make man, as the rest of creation, but He also molded him, honoring him by His own direct operation. And the hands of God may be the Son and the Spirit, through whom all things have been created. Demons are they who hate us and afflict our souls. *“And He gave them unto mercies before all those that took them captives,”* etc. From this we learn that the Lord even makes us worthy of receiving mercy.

PSALM 107. *“For He satisfied the empty soul,”* etc. An empty soul is one destitute of virtues and knowledge. *“And brought them out of darkness and the shadow of death,”* etc. Insofar as the Lord is Light, He leads us out of darkness; insofar as He is Life, He leads us out of death; and again, as the Mighty One, He breaks asunder our bonds. *“Their soul abhorred all manner of meat,”* etc. Even as those who are sick loathe all food, so do the impure push away all knowledge. *“They saw the works of the Lord, and His wonders in the deep,”* etc. Those who fall into many and various distractions on account of the labor of virtue, these see the works of the Lord—that is to say, the reasons for things that have happened and are happening. *“And all their wisdom was swallowed up,”* etc. Malice swallows up the wisdom of God, but the justice of the Lord destroys malice. *“And He made His waves still,”* etc. He named the destruction of temptations the silencing of the waves.

He says these things differently, showing his own gratitude. “I know,” he says, “precisely that you judge me rightly and justly, and surrounded me with all manner of afflictions.” I have often observed that “you humbled me”—that is, you surrounded me with temptations in many places—and this is said especially in the Psalms; for without the training that occurs in many painful things and the help of God that comes beyond expectation, it is not possible for a human being to be firmly established in virtue. To these same [just ones], all the judgments of God become [clear], and it is held that the judgments of God are justice. The faithful person believes, but he does not know, unless he receives the word of knowledge. For Jesus said to the Jews who had believed him: “If you abide in my word, you shall know the truth, and the truth shall make you free.” He granted, therefore, to those who had believed to know, implying that faith does not entirely provide knowledge. “But in truth you humbled me,” that is to say, according to truth. “Let your mercy come to comfort me, according to your word to your servant.” But now, it is a time for mercy and for the comforting of the soul; for you have promised your favor to those who make use of repentance. “Bless your enemies,” says the Apostle, “bless and do not curse.” Therefore, wicked thoughts are orphans, having buried their own father, Satan; and a soul is a widow when it has not received seeds from the devil. The order also is good. For first, he removes sins according to action, and then the base thoughts of these. “Let it be to him as a garment which he wraps about himself, and as a belt which he girds himself with always,” etc. This belt signifies the irrational burning of the appetitive faculty. “My knees have weakened from fasting,” etc. One must use this verse toward those who despise self-control. “They shall curse, and you shall bless,” etc. The Lord blesses him whom those who oppose him curse.

PSALM C

“Your beginning is with you in the day of your power in the splendors of the saints,” etc. If the beginning of the Son is the Father, and the beginning was with Christ, he rightly says in the Gospels: “I am not alone, but I and the Father who sent me.” And he called the day of the cross, or of the incarnation, the day of power. “From the womb, before the morning star, I begot you,” etc. This is in place of: “Before every rational nature, I begot you.”

PSALM CXI

Since your word has preached to me your salvation, and [has shown] what is laid up for me in your salvation, I have failed with longing, and I was consumed by my desire; for the Word, having become that Desired One, is the salvation of God, our Lord Jesus Christ, the one who bears the name of our salvation. For he himself is salvation, truth, righteousness, and all other things that the divine word has set forth as belonging to the Son of God. Interpreting “salvation,” he added “at your word,” signifying the Son, and says “the Lord.” “My eyes have failed for your word, saying: When will you comfort me?” For as long as one has not yet grasped it but desires to understand the Scripture, he has an expectation of the descent of the Word; and by as much as he sees him more clearly, by so much does he see him drawing nearer, until, having come to Him, he is comforted. They fail for the word, searching when he will approach, when he will appear, just as if one of you might stretch his mind toward understanding the Scripture, and not yet understood it; as it were, he has an expectation of the descent of the word and of the arrival of the Word.

“When Israel went out of Egypt, the house of Jacob from a barbarian people, Judea became his sanctuary,” etc. If Judea is the sanctuary of God, and “Judea” is interpreted as “confessing,” then every soul that confesses is a sanctuary of God.

“The mountains skipped like rams, and the hills like lambs of the flock,” etc. The mountains and the hills are rational natures that rejoice in the salvation of Israel. For if those in the heavens rejoice over one who repents, how much more over so many myriads traveling from wickedness to virtue, and from ignorance to the knowledge of God!

“Who turned the rock into pools of water, and the flint into fountains of water,” etc. As regards history, he once turned the rock in the desert and gave drink to Israel; but as regards the Spirit, he ever turns the rock, which is Christ, and gives drink to the spiritual Israel.

“He has blessed those who fear the Lord, the small with the great,” etc. Not the great are blessed with the small, but the small with the great, that they too might become great. The “small” and the “great” here must be understood not in terms of what is external, but of what is internal.

^A Dangers of Hades only find the one who, on account of the magnitude of the temptations, was in danger indeed of being seized by the gates of Hades, though not actually seized by them. "I found affliction and sorrow," etc. Affliction is a "finding" for him who endured it, and who boasts in afflictions, and who journeys along that way which leads to life, being a narrow and afflicted way. Thus, sorrow is indeed a noble finding when one is sorrowful for the sake of love, as Paul said: "I have great grief and ceaseless sorrow in my heart," and what follows. "And I called upon the name of the Lord," etc. For everyone, he says, who shall call upon the name of the Lord will be saved. Therefore, let the merciful man call upon the Merciful One, and the righteous man upon Justice. For the righteousness within us is like a certain echo, happening to us by reflection from the primary Justice. "The Lord is merciful and righteous, and our God has mercy," etc. Since the Lord has mercy with righteousness, He is both merciful and righteous; but Saul was not righteous when he had mercy, when he showed mercy to Agag.

For I rarely possess the grace from God to interpret Scripture, while others—heretics, Jews, Samaritans—interpret it in other ways. And if those who live transgressively say anything, it is mere chatter; for in a lawless soul, what discourse can be sound or saving? *All thy commandments are truth; they have persecuted me unjustly, help me.* *They had well nigh consumed me upon the earth, but I forsook not thy commandments.* One who lives lawlessly is persecuted justly, but the righteous man—he who loves the truth and has become an enemy to men because of the truth—is persecuted unjustly. This is no figure, nor symbol; I was near to death from their persecution, but nevertheless I did not depart from observing thy commandments. *According to thy mercy quicken me, and I shall keep the testimonies of thy mouth.* *Quicken me according to thy mercy, and I shall perform the testimonies, as many as have gone out from thy mouth.* The mouth of God is the prophets, who ministered the testimonies, the commandments, the justifications, and the ordinances of God. *For ever, O Lord, thy word endureth in heaven.* In heaven, that is, in His holy powers; for all things are established there, and there is no transgression of the Word. For this is the voice of a genuine teacher: *I believed, therefore have I spoken.* And this is a demonstration of his own humility and modesty, in no way being puffed up in his teaching, because of the words: *And I was humbled exceedingly.* Of the same. Faith is the rational assent of a self-determined soul. *I said in my ecstasy, Every man is a liar,* etc. If David also is a man, he is a liar; but if he is a liar for saying he is a liar, he is not a liar, but he is truthful. And if he is truthful in calling himself a liar, then being a man, he is not a liar. Therefore, the argument turns in both directions, both to his being a truth-teller if he is a man, and to his being a liar. And this argument is called by the dialecticians "the insoluble." Of the same. Insofar as a person is merely "man," he is a liar; but if he puts off "being man," he is a truth-teller. For the name "man" sometimes denotes substance, as in: "There was a man in the land of Uz"; but at other times it denotes a most wretched state, as in: "But ye die as men, and fall as one of the princes." For the former signifies substance, while the latter signifies a most evil disposition. *What shall I render unto the Lord,* etc.

"Thy truth is unto generation and generation; thou hast established the earth, and it abideth." There are two generations that have received the truth of God: the people of the Jews, who possess the law and the prophets, and the Church from the Gentiles. And according to the Church of Christ, the truth of God is not unto generations and generations, but unto the first generation and the second generation. The other nations have wandered; and when even the first generation cast out the truth and said: "Away with, away with such a one from the earth," the truth passed over from that generation to this one. He who has advanced in progress touches upon higher dogmas, so as to make mention of the eternal Word of the Father, and that which is said: "In the beginning was the Word," as if saying that even the ordering of the universe clearly calls all creation His servant. Among the heavenly powers, the Word of God ever abides unmoved; for they are "mighty in strength, doing his word." "By thy ordinance the day abideth, for all things are thy servants." If all things are servants of God, how is it that Solomon says in the Proverbs concerning the ant? Regarding the question, "What shall I render unto the Lord?" it seems to me that the rendering is first, "I will take the cup of salvation"; second, "I will pay my vows"; third, "I will offer to thee the sacrifice of praise"; fourth, "I will pay my vows unto the Lord." But the first, "I will pay my vows," has only the clause, "in the presence of all his people"; whereas the second has, "in the courts of the Lord's house," and, "in the midst of thee, O Jerusalem." And the first, "I will pay my vows unto the Lord," is brought in after the cup of salvation; while the second is brought in after all, and in connection with, "Thou hast broken my bonds," and, "I will offer to thee the sacrifice of praise." And the words, "Thou hast broken my bonds," follow "precious in the sight of the Lord is the death of his saints"; which the one who glorifies God for his martyrdom says, because through his martyrdom the previously existing chains of his sins have been broken by God, so that he no longer has the bonds of sin. Or if the bonds of the soul are the bodily bulks of its various members, it might well be said that the one who has been released in martyrdom is in peace, with none other than God having broken them.

He who has no husbandman, nor any one to compel him, nor is under a master, prepares his food in the summer? And perhaps this is what is said in the Proverbs, that he who has no law to compel him, nor is a participant in knowledge, prepares his food in the summer. For God is called Master in two ways: either as Creator, or as He who is known. Hence Paul also writes: "But now, having been freed from sin and enslaved to God"—that is to say, according to virtue and knowledge—"you have your fruit unto holiness, and the end eternal life." If the ant is bereft of such an end, it is manifest that it is also bereft of this enslavement. Well, then, is it said that he is not under a master according to this kind of lordship.

"If Thy law had not been my meditation, I should then have perished in my humiliation." He called the time of temptations the time of humiliation, during which the soul is especially afflicted, from which nothing else delivers it as does the contemplation of the words of God. For the law, having spiritual contemplations within itself, distracts the intellect and repels thoughts. The phrase "Let Israel now say" is used in this connection, and in the passage, "If it had not been that the Lord was with us, let Israel now say," in Psalm 120, which is of the Degrees 5; and in Psalm 129, being of the Degrees 10, the beginning of which is: "Many a time have they fought against me, let Israel now say."

"Let the house of Aaron say," etc. If one is not Israel, or the house of Aaron, or one who fears the Lord, he does not taste of the goodness of the Lord, whose mercy is for ever. Wherefore these alone shall say, "His mercy is for ever." To these three orders, I think, there are three modes of mercy. And since a house is a system lawfully established for life, for this reason the "house" is now put for the house of Aaron. And consider whether the temple can be the house of Aaron, where the priests perform the service. He called the priests specifically to the singing, because they enjoyed greater honor, not only according to the principle of the priesthood, but also in all other respects. For even when fire was brought down, it was brought down because of them, and the earth was shaken, and a rod blossomed; and countless other miracles were wrought through them and for their sake. "Let all those who fear the Lord say," etc. And it is said above:

And after a few lines: We can understand "My meditation is all the day" as being throughout the entirety of the time of my life; for in many places the whole time of human life is called a day, as in: "And I waited for you the whole day," and: "For your sake we are killed the whole day." [Ps. CXVIII, 99–100] "I have gained more understanding than my enemies because I meditate on your commandments: I have understood more than all my teachers, because your testimonies are my meditation." Having said "more than my enemies"—and our enemies are those who have a zeal for God, but not according to knowledge, to whom belonged the Scriptures, and who were the first entrusted with the oracles of God, and those who claim to be teachers, since they were the first to receive the Law and the Prophets—we now, who are from the nations, say: "I have understood more than all those who teach me." But why? Because "your testimonies are my meditation." He who both says and does everything according to the law meditates on the law of God. "I have understood more than the elders, because I have sought out your commandments." Esau was older than Jacob; the blessing was laid aside for Esau, and the blessing of the one who blesses was spoken to Esau, until he went out. There are many types of doctrines which the saint defends by the wisdom of God, overturning them with sound discourse. [Ps. CXVIII, 12] "They surrounded me like bees," etc. Each of the doctrines of the nations produces something sweet, sweetening and delighting the hearer; that is why those who advocate them are like bees, but not bees. And according to Solomon, "Honey drops from the lips of a harlot woman," which is knowledge falsely so called. He who is joined to her is one body with her, just as he who is joined to the Lord and the true Word is one spirit. [Ps. CXVIII, 14] "The Lord is my strength and my hymn," etc. He is strength, [since I have taken up] the Word, through whom "I can do all things," as Paul says, "in Christ Jesus who strengthens me." This Word is also the hymn, in whom is theology. And it may also be the voice of a confident martyr: "The Lord is my strength and my hymn." [Ps. CXVIII, 17] "I shall not die, but live, and I shall narrate the works of the Lord," etc. It belongs to the living to narrate the works of the Lord. "Open to me the gates of righteousness," etc.

therefore it is said to them, "Lift up." And perhaps the rulers and the gates, learning [who he is], say, "Who is this King of glory?" Are there, then, some gates of righteousness held by many, but the gate of the Lord alone? He calls the various ideas of virtue "gates of righteousness"; for through those it is possible to worthily praise the God of the universe. And he has manifested this more clearly through what follows; for he gives a sort of answer, saying, "This is the gate of the Lord." The same. Just as the gates of righteousness are opened, so also are those of temperance, and courage, and love. For through these gates the mind enters into the kingdom of heaven. "This is the gate of the Lord," etc. After entering through the practical virtues, we shall find the gate of knowledge, which is the contemplation of things that exist, both corporeal and incorporeal. "The stone which the builders rejected, the same is become the head of the corner," etc. This statement is referred to Christ; for he himself in the Gospels cites this prophecy, saying, "Have you never read,"

in the way; in the same manner, if your divine organ of taste should be healthy, it is sweetened by the Word of God; but if it is ill, it does not accept it, nor does it taste sweet. For this reason it is said: "Do not say anything in the ears of a fool, lest he mock your wise words." And after a few things: "Sweet because of the rational delight in them, but more than honey, because of all the pleasant things among men that are revealed through it." He who finds pleasure and is nourished in the knowledge of the mind is called a mouth. "From your commandments I have understood; therefore I have hated every way of unrighteousness." He did not say: "I have hated the lawless," for neither did he [hate] the parricide Absalom, nor Saul; but as a saint he boasts that he hates the things worthy of hatred: the lawless words, the lawless doctrines, such teachings, and the disposition according to which they sin, because what he says is a source of pride. See how he speaks with confidence in his prayer to God, and says: "I have hated the lawless as those who do things contrary to the laws loved by me." "Your law [or your word] is a lamp to my feet and a light to my paths." For the things being done were of that hand alone. For what could be equal to this day, in which reconciliation between God and men took place, and the chronic war was dissolved, and earth was shown to be heaven, and the unworthy men of the earth appeared worthy of the kingdom, and the first-fruits of our nature were carried up above the heavens, and paradise was opened, and we received back the ancient fatherland, and the curse vanished, and sin was dissolved? For even if He made all the days, yet He made that one exceptionally, since He fulfilled the greatest of His own mysteries on it. Wherefore let us also exult and rejoice in it, and celebrate a kind of double joy; the one, because we were rescued from the captivity of the devil; the second, because we are also being led up to the kingdom of heaven. "Blessed is he who comes in the name of the Lord," etc. And the evangelists have understood this voice as a prophecy concerning Christ; for He truly is the one who comes authoritatively and in the name of the Lord, while all the men and angels from Him have come together as servants of the Lord. Indeed, the Lord says these things, each one said:

^A etc. This passage should be used against those who despise abstinence.

Verse 28. *Let them curse, but bless thou, etc.* The Lord blesses him whom his adversaries curse.

PSALM CIX

Verse 3. *With thee is the beginning in the day of thy strength in the brightness of the saints, etc.* If the Father is the beginning of the Son, and the beginning was with Christ, he speaks beautifully in the Gospels: "I am not alone, but I and the Father who sent me." He called the day of the cross, or of the Incarnation, the day of strength.

Verse 3. *From the womb before the daystar have I begotten thee, etc.* As if to say: Before every rational nature, I have begotten thee. For to inquire more deeply into the generation of Christ and of the daystar is beyond our powers. For the discourse on this matter is profound and difficult to contemplate.

Verse 6. *He shall judge among the nations, he shall fill ruins, etc.* He fills the ruins of the old man, who is corrupted according to the desires of deceit.

PSALM CX

Verses 1, 2. *In the counsel of the just and in the congregation, the works of the Lord are great, etc.* He called the works of the Lord "great" on account of the wisdom stored up within them.

Verse 5. *He has given food to them that fear him, etc.* The food of those who fear the Lord is the wisdom of God: for "the fear of the Lord is the beginning of wisdom."

Verse 6. *He has declared the power of his works to his people, etc.* He calls the contemplation of the things that have happened the "power of his works." Power is called knowledge, because it implants strength in a rational nature. ^C

Verse 7. *The works of his hands are truth and judgment, etc.* Truth is contemplated in right doctrines, while judgment is seen in the practical life. "All his commandments are faithful, confirmed for ever and ever." He called his commandments "faithful," as if he had said "worthy of belief." For what they promise, that they also perform; and they promise the purification of the rational soul to those who keep them sincerely.

PSALM CXI

Verse 1. *He shall delight exceedingly in his commandments, etc.* He who keeps them with all diligence delights exceedingly in his commandments.

Verse 3. *Gloria and riches are in his house, etc.* The wisdom of God, insofar as it provides an abundance of contemplations, is called riches; but insofar as it prepares men to glorify Him who has attained it, it is called glory. ^D

Verse 4. *To the upright a light is risen in darkness, etc.* The Savior says to the disciples in the Gospels: "What you have heard in the darkness, speak in the light."

and he does not live according to the Word of God, such a prophet is rare. *Accept, I pray, the freewill offerings of my mouth, O Lord, and teach me Thy judgments.* The freewill offerings of our mouth are virginity, abstinence from foods and drinks, and withdrawal (which is life in the deserts); for the law compels us to perform the commandments; therefore, he who has performed all the commandments and has also added the things previously mentioned, he says: *Accept, I pray, the freewill offerings of my mouth, O Lord*; but one who transgresses some part of the law will not have the boldness to say this. It is holy to say this with disposition, and with lips, and in every time of the circumstance of temptation that you bring upon yourself, and in all things which God judges concerning us. *I inclined my heart to perform Thy statutes forever, for the sake of recompense.* I inclined toward the law and Thy statutes, toward Thy commandments, since I saw the recompense laid up for me; and the recompense is the Kingdom of God—things which eye has not seen, and ear has not heard, and which have not entered into the heart of man, which God prepared for those who love Him. *I hated the lawless, but I loved Thy law.*

And this psalm indeed contains the whole ethical topic together with all the contemplation concerning the various terms in the ethical topics in the Scriptures. It should be known that law is one thing, and statute is another, and commandment is another, and testimony is another, and judgment is another. For this reason, the elements [of the alphabet] are placed in order here, so that it might be made known to those who read that the elements are the knowledge of the ethical topic. Thus also the 111th and 112th psalms, being in a certain way ethical too, had the beginning of the verses from the letters of the Hebrews. There, then, the alphabetic arrangement is not extended, but is delivered in short form. It should be known, therefore, that just as other things, so too these were written in the Holy Spirit, and have a word that is not to be despised. And there is a reason why each of the letters is spoken eight times among the Hebrews in this psalm. Come, therefore, to the number eight, and wherever it is named in Scripture, lay hold of it, and [look at] upon what it is said, and the word will be useful to you toward seeing that each letter is a completion along with the number. When, however, we are completed in the elements, the number seven is to be preferred by us, because indeed this is also granted to matter.

As it has been said to search the scriptures (for they require searching, in order that they may also be understood), so likewise is that which is said: "I will search out the commandments of God"; for they are not, as some think, clear and attainable by any chance person. "You have treated as nothing all those who depart from your statutes, for their thought is unjust." I considered all the sinners of the earth to be transgressors, therefore I have loved your testimonies. It is not the same thing to sin as it is to depart; for he who has departed has fallen away completely from godliness. And after a few words: He necessarily added the word "all"; reasonably, for they were once righteous, but later they departed. And again: What is the cause that you treated them as nothing? That their thought is unjust. Concerning them the prophet says: "Woe, apostate children." And in other places: "Woe unto them because they have bounded away from me." Such people, therefore, He does not instruct, He does not scourge as He does the sons whom He loves, but He treats them as nothing, saying to each one: "Your apostasy shall instruct you, and your wickedness shall reprove you." We, for our part, call those transgressors who have been taught the word, and after having been taught have not kept it, but have departed and transgressed. It is not on account of blamelessness that a man is called blessed, but on account of the knowledge of God, which he is about to acquire through blamelessness; for "blessed are the pure in heart, for they shall see God." "For they who work iniquity have not walked in his ways," etc. If they who work iniquity do not walk in the ways of God, then those who work righteousness shall clearly walk in the ways of God. Therefore, the ways of God are the contemplations of the things that have been made, in which we shall walk while working righteousness. But if our righteousness is Christ—for He was made for us wisdom from God, and righteousness, and sanctification, and redemption—Solomon well says in the Proverbs that wisdom is the beginning of the ways of the Lord, which is Christ. I mean Christ the Lord who, being with God the Word, came into our midst. By the same. If anyone works iniquity, that person does not walk in the way of the Lord; wherefore he is not blameless in the way. "You have commanded your commandments to be kept diligently," etc. He who does not sin in his mind keeps the commandments of God diligently. By the same.

He sees that all men have occasions for virtue, even if they have not been taught; so that not only those who have fallen away after the faith are called transgressors, as we were saying, but also those who sin in any way whatsoever, since they have had occasions for virtue, even if they were not taught. And "sinners of the earth" are those who have sinned upon the earth. For there are other sinners of heaven—those against whom our struggle is, "against the spiritual forces of wickedness in the heavenly places." For having sinned there first, later they do this also upon the earth. Therefore he says, "I have loved your testimonies," which have been delivered to me along with witnesses. For this end awaits those who set aside the law of God: to decide to trample the law of God. Since, then, I reckoned these to be transgressors, therefore, he says, I loved your testimonies which were delivered to me along with witnesses. And a little later: Aquila, instead of "I reckoned transgressors," gave "you have accounted as dross"; but Symmachus gave "scum." "Nail my flesh with the fear of you." Through which: "To me the world has been crucified, and I to the world." "I have done judgment and justice; do not deliver me to those who wrong me." Then "I shall not be put to shame when I look upon all your commandments"; for he knows that even one neglected commandment can be the cause of shame for us. "I will confess to you in uprightness of heart," etc. He who has never assumed uprightness of heart, but still keeps it crooked, has not yet confessed, so as to have his confession accepted by God. How, then, this comes about, the following indicates. "Do not abandon me as far as the extreme," etc. My strength has measures when it is being tempted; do not, he says, subject me to temptations beyond my strength, nor abandon me to the extreme. "God is faithful, who will not allow us to be tempted beyond what we are able," and what follows. "In my heart I have hidden your words, so that I might not sin against you," etc. He sins against God who has been considered worthy of more secret words and has been commanded to hide them from many, and does not hide them from those from whom he ought. For there is danger not only in speaking falsehoods, but also in speaking truth whenever it ought not to be proclaimed at all. For pearls ought not to be thrown before swine, nor should holy things be given to dogs. "Blessed are you, O Lord," etc.

For He says, "As a king, I have not turned aside from justice; therefore do not deliver me to the demons, for they do not cease to act unjustly." Who is he who performs judgment and unheard-of justice? Who is he who does not completely permit the rod of sinners? Is it fitting that we should venture to speak with the lot of the righteous, or, what is more modest than this, with the lot of those who know Him? "Settle your servant for good, that the proud may not slander me." Choosing to follow your laws, He says, may I not become a ready prey for my enemies. And who now possesses such purity of soul as to use such words with confidence? Yet the divine apostle has said things similar to these: "For our boast is this, the testimony of our conscience." Symmachus says: "Define me, your servant, for good"; but Aquila and Theodotion say: "Guarantee," instead of, "I speak the truth, I do not lie; believe your servant who makes a promise; you have become the guarantor of my promise, because I am eager to fulfill your laws."

"Deal with your servant according to your mercy, and teach me your righteousness." For we were not handed over as righteous. "Open my eyes, and I will understand the wonders from your law," etc. The law needs revelation: for the commandment of the Lord is clear-shining. And by "law" here he denominated the history of the Scripture interpreted spiritually; which Paul also did in the epistle to the Galatians, writing: "Tell me," he says, "you who desire to be under the law; do you not read the law? For it is written that Abraham had two sons, one by the slave woman and one by the free woman"; and he leads forward the history to all, allegorizing it spiritually unto the Jerusalem above.

"My soul has longed to desire your judgments at all times," etc. He did not merely desire, but he has "longed to desire," and to desire at all times. "You rebuked the proud; cursed are those who turn away from your commandments," etc. He who sets himself against the proud, this one also rebukes the proud. But "The Lord opposes the proud"; therefore the Lord also rebukes the proud. "For princes sat and spoke against me, but your servant meditated on your statutes," etc.

For having received the understanding of the mysteries within them, and having traveled this way as well, I shall be able to discourse and speak of the marvelous things within them. "My soul slumbered from despondency; strengthen me in your words," etc. Despondency is a long-lasting movement in the same person of anger and desire: the former being angry at present things, the latter lusting after things not present. Drowsiness is the negligence of the rational soul regarding virtues and the knowledge of God; sleep is the voluntary separation of the rational soul from the life which is truly life. For this reason the wise Solomon exhorts us not to give sleep to our eyes, nor slumber to our eyelids. "Remove from me the way of injustice, and have mercy on me by your law," etc. He does not say, "Remove me from the way of injustice," but "remove it from me," as if it were already present within me; and it is in need of us for its expulsion, but especially of help from God, so that we might be shown mercy by the law of God. It is similar to saying to a doctor, "By the word of medicine, bring me to health, even if it requires cutting and cauterizing, and even if it requires anything else known to cause pain."

And the intellectual power of the soul, which contemplates and brings forth the word held in the mind, can be the mouth of the soul. In order, then, that it may not always speak merely out of its own reflection, but also out of the words given to it by God concerning spiritual and sensible things, it opens its mouth to the Word of God, so that it may receive a word at the opening of its mouth, in such a way that, by proclaiming with great power, it may offer the utterance given to it by the Lord. To proclaim what the Lord says does not differ from receiving words in order to draw in the Spirit to speak. For the Spirit is identical to the Word of God; wherefore the Savior also, regarding the word and the utterances of which He spoke, said: "The words that I have spoken to you are spirit and are life." He also rendered the reason for having drawn the Spirit into His mouth, saying: "Because I longed for Thy commandments," since the desire for the commandments itself draws and attracts the Spirit.

"Direct my steps according to Thy promise, and let no iniquity have dominion over me." The promise of God directs my steps as I pass from wickedness and ignorance to virtue and knowledge; for the right Word of God is the director and guide of these steps. For, he says, "Thou, O Lord, legislate for me the path of Thy statutes; and I will give all the time of my life to the searching of it. Give me understanding, and I will search out Thy law, and I will keep it with my whole heart," etc. We are in need of understanding in order to comprehend the law; for it is not clear or easy to grasp, but requires the cooperation of God and our own diligence, so as to receive from Him both the practice and the comprehension of the practical and contemplative matters; for thus, doubting nothing, I shall keep it with my whole heart. But if the search requires understanding, how much more so that one might find the end?

"Behold, I have longed for Thy commandments; in Thy righteousness quicken me," etc. He asks for a righteous life and one according to virtue as a reward, not only because he has kept the commandments, but because he is disposed toward them with love; and not for the sake of anything else, but performing them for their own sake; and since the Son is the righteousness of the Father, he who wishes to live in the Son says this.

"And I shall answer those who reproach me with a word, for I have hoped in Thy words," etc. For I shall say that it is not fitting for a person who holds such doctrines to be reproached.

These are the testimonies which God commanded, being righteousness, being truth; but since there is also a difference in those who receive the truth—at one time receiving it from a type and clearly, and at another time obscurely—for this reason is it added, "Truth exceedingly." "Thy word is tried by fire exceedingly, and Thy servant hath loved it." It teaches us what we ought to think about the words of God: they are examined, because not a single syllable is cast aside in the Scriptures at random and as it happens, but all things are written just as refined silver. For this reason the Savior teaches us not to despise even one iota or one tittle written in the Scripture, saying: "One iota or one tittle shall not pass away from the law, until all be fulfilled." And who is it that has loved this which is tried by fire, if not he who serves God? But the word of the Lord is also burning, from which Jesus came "to cast fire upon the earth," which will also consume evil, because it is material in its nature, like hay or stubble, that is, evil habits. For he who loves the Lord "bears all things, believes all things, hopes all things, endures all things," and rightly undergoes no distress. "And I spoke of Thy testimonies before kings, and I was not ashamed," etc. And Paul also says: "For I am not ashamed of the Gospel: it is the power of God for salvation to every one who believes, to the Jew first and also to the Greek." "And I meditated on Thy commandments which I loved," etc. The end of the study of the commandments of God is the activity according to the commandments. And it seems well commanded that it is said, "I meditated on Thy commandments which I loved." For after the study and reception of the word of the commandments, it is good to lift up the hands unto the works according to the commandments, apart from performing the work of the commandments out of sorrow or necessity. "Remember Thy words to Thy servant, on which Thou hast caused me to hope," etc. And what is the word, which he asks Him to remember, if not that He would be with them, according to the promise which He gave them, which also became their consolation in persecutions? "This has comforted me in my humiliation, because Thy word has quickened me," etc.

The saying of God is thoroughly tried by fire, that is, examined and blameless under every test; and if anyone possesses this tried word, he indeed judges all things, but he himself is judged by no one. Following this, if the commandments of God are a meditation, [then] afflictions and distresses find me. And again: not even in circumstances of stress, he says, did I neglect to meditate on this law of Thine. "Thy righteousness is an everlasting righteousness, and Thy law is truth." Thy righteousness is not like the righteousness found among men; for in order for a man or a judge to be righteous, his righteousness dispenses justice to the one being judged for five days; for more days he cannot dispense it. God, however, possesses a righteousness that judges, and He dispenses the things of righteous judgment eternally; wherefore it is said: "Thy righteousness is an everlasting righteousness"; for it was immutable and unchangeable, nor does it have righteousness at one time and not at another, for He exists as the fountain and begetter of it.

And after a few words: Among sinners, some sin lawlessly, in that they do not attempt [to keep] the laws at all; others sin in the law, by transgressing it. "Thy statutes were my songs in the place of my pilgrimage," etc. He calls the present life a "place of pilgrimage," according to the saying, "Confessing that they are strangers and pilgrims upon the earth." Singing, therefore, Thy statutes, I was gladdened, and the desire for the commandment gave no room even for sleep. "I have remembered Thy name in the night," etc. At every time we need the remembrance of the sayings of God, but especially when darkness is around me, and the walls enclose me, when impure desire enters and disturbs the ruling faculty. For then it is necessary to remember the sayings of God, so that we may keep the law of God concerning temperance. "This became mine," etc. He speaks of the inspired Scripture. For this is not only spoken to the righteous man, but also becomes [a reality] for him, since he adds accomplishment to meditation; whence it is also said that he sought out His statutes, as one not meditating on them in a perfunctory manner. Therefore, the rest of the translators write "I kept" instead of "I sought out."

I have not spoken to You in a small way, nor merely through lips and mouth, but through the heart, and since this cried out with intensity, I have offered up my prayer; I ask, therefore, to be heard. "And I will seek out Your statutes," and having understood them accurately, I become wise in them. It is not that a loud cry is a great voice, but the greatness of the things signified by it to God. For the righteous man creates a great voice before God, asking for heavenly and great things. He who persists in seeking in all creatures, and especially in all rational living beings, the justice of God’s providence, he seeks out the statutes of God—such as the reason for the superiority of some rational beings over others, O Only-Begotten, whether in customs, or in gifts, or in the order of the universe, or in human circumstances. But he who examines accurately the things named in the Scripture as statutes also seeks out the statutes of God. It is meant to show that the [cry] of the heart is only when one cries out entirely to God in the words: "I cried with my whole heart;" for the "in my whole" seizes the cry, even the perceptible one.

Let us be moved to say from the heart: "I will seek out Your statutes." I have done everything with circumspection, and for this reason I directed my feet to walk toward Your testimonies, so that I might not walk outside the testimonies of God, having dedicated my entire mind to Your commandments. "I was prepared, and I was not troubled to keep Your commandments, etc." Apathy is naturally suited to keep the heart untroubled, which comes to us from an upright manner of life and true dogmas. "The cords of sinners have surrounded me, but I have not forgotten Your law, etc." Cords signify successive and intertwined sins. For those who set out to weave sin are compelled by it to weave another; just as David, because of his adultery, added murder; Cain, because of his fratricide, attached to it a lie. But even when these cords were wrapped around him, he says that he did not by any means forget the law of God; because, looking towards repentance and having turned back, he broke the cord of sin. "I rose at midnight to give thanks to You for the judgments of Your justice, etc." This must be said to those who neglect nightly prayers. "Their heart was curdled like milk; but I have meditated on Your law, etc."

^A "I prevented the dawn and cried out; I hoped in Your words." Let this saying build us up, and let the spiritual interpretation profit us. The literal sense holds this meaning: I did not wait for the approaching day in order to pray to You; but while it was still dawn, during the night, I arose, anticipating the signs of the day, so that by praying to You at night, I might attain the rising of the True Light within my soul. And beyond hoping, I "hoped again," advancing in love, since "love hopes all things." It is not marvelous if an old man, no longer troubled by bodily desires, gives himself to the exercise of piety; but it is marvelous if a young man tramples upon the evils of youth and "prevents the dawn," wishing to conquer youth with the mind of an elder. For then I would say of him that he has spiritually fulfilled this: "I prevented the dawn and cried out; I hoped in Your words."

"My eyes prevented the dawn to meditate on Your words. My eyes failed for Your word, saying: When will You comfort me?" etc. Comfort is the rest of the soul from labors.

"Because I became as a bottle in the frost," etc. You will find in many places of Scripture the body allegorized as a bottle. Therefore, what the righteous man says is this: I have deadened my members which are upon the earth; I have cooled the heat of the body with the divine Word; I am no longer hot for the desire of things pertaining to the belly or for bodily things; I have deadened and cooled the members which are upon the earth.

"How many are the days of Your servant? When will You execute judgment for me from those who persecute me?" etc. For the days of men upon the earth are few, during which he prays that Satan may quickly be crushed under his feet.

Of the same: All the days of men are few. Since, then, I live for a short time on earth, I desire to see those who persecute me being judged, and I beseech You not to delay. And who are they for whom he prays that judgment may come upon them? They are those who persecute us: Satan and the spiritual forces of wickedness. For when even a man seems to persecute us, the one who is primarily persecuting is not a man, but the devil, of whom he is an imitator.

For the power of God is everywhere, in accordance with the principle of creation and providence. And a little later: He, indeed, draws near in this way; but unless we also exert ourselves, when He draws near, to draw near to Him, we shall not enjoy His closeness. For this reason sinners are far from God: "Behold, those who distance themselves from Thee will perish." But the just man works toward drawing near to God. And a little later: "Thou art near, O Lord, and all Thy commandments are truth." The carnal Jew, while being truthful, cannot say these things; for he performs a type—he is circumcised, but not with the true circumcision; he keeps the feast of unleavened bread, but not the true one; and, to speak simply, he is occupied with types, even though he no longer possesses them. However, he who understands the facts and the mysteries of the kingdom of heaven, and what the truth is, will say concerning each of the things written: "All Thy commandments are truth." Another scripture has it thus: "And all Thy ways are truth," clearly meaning those that lead to Him; for the end of all these ways is the One who said: "I am the way, and the life, and the truth." "From the beginning I have known from Thy testimonies that Thou hast established them forever." The testimony of our conscience. He does not ask for it as an end, but as something that will be a joint cause of a good end. For he says that life being granted, I shall keep the ordinances of God, through which it is also possible to acquire eternal life.

Of the same: The prophets who served the testimonies, the commandments, and His ordinances are the mouth of God.

"Forever, O Lord, Thy word abides in heaven, etc." By "in heaven," is meant in His holy powers. For since all things there are ordered, there is no transgression of the word; and by heaven, he does not mean that which is passing away, even if all things move in an orderly fashion within it, but rather that which has been called the throne of God. But on earth the word does not even remain; for it has no place where there is fornication and impurity and the rest of the passions. For what fellowship has righteousness with lawlessness? Yet he did not say "unto the age of ages," or "of the age" (for after the age itself, heaven and earth shall pass away), but rather the age in which the word remains present. For it is possible for someone who seems to be on earth to be perfect, while having his citizenship in heaven. Thus the truth is in him and is always with him. "To all generations is Thy truth. Thou hast established the earth, and it abides, etc."

Blessed is he who, having come into trials—such as in the case of martyrdom—truly has not been destroyed. If someone does not practice the law of God beforehand, he is destroyed. "I have seen an end of all perfection; Thy commandment is exceedingly broad, etc." Above all external discourses, the words of the commandments of God broaden, purifying the soul. "How I have loved Thy law, O Lord; it is my meditation all the day, etc." The law is meditated upon not in words and sounds alone, but also in deeds. For when someone reads, understanding what is said, and acting upon them, not failing in any deed, but in all things doing what the law wills, this person, both speaking, reading, and doing, meditates upon the law of God. Here, therefore, it is said, "It is my meditation all the day," whereas in the first Psalm he says that he who is to be blessed must meditate upon the law not only by day, but also by night. Why did he omit the night here? Because here the life of men is mixed, and for this reason we have both day and night now; but when we have become holy and blessed, night will not follow us, but we shall be in the day alone.

^A Opposing powers pursue, inciting to sin, through one's own people, through a contentious and shrill woman, through an unruly servant, through many other things, and through the sins themselves; and if I do not struggle to confess to God through temperance and the other virtues, I become a denier of God, just as some witnesses have indeed become. Thus, how many times does one become [just]? For as often as one searches into the struggles of the witnesses, with the aim of a similar contest, so many times does this one become a witness of God. As often as one is pursued by opposing powers and is not defeated, nor overcome by the passions of shame, and conquers. Concerning this, Paul says of the testimony: "For this is our boast, the testimony of our conscience." The just man, therefore, is never not being pursued; there is never a time when he is not witnessing. ^B "Not even though," he says, "encircled by many calamities, did I consent to transgress any of the things legislated by you." It is clear, however, that he said these things while being pursued by Saul; for at that time he was untempted by sin. ^C "I saw the faithless, and I melted away, because they did not keep your sayings. The zeal of your house consumed me." For the Christian has in this way been granted wisdom regarding the commandment of God, understanding and keeping the law spiritually. Because of this, I am able to understand more deeply what was said by the Lord: "Love your enemies." For our enemies are those who have zeal for God, but not according to knowledge. ^D "Beyond all those who teach me I have understood, because your testimonies are my meditation," etc. The Scriptures of those men were first; they were entrusted with the sayings of God. They profess to have become teachers, inasmuch as they were the first to receive the law and the prophets. We, therefore, who are from the Gentiles, say: "Beyond all those who teach me I have understood." And for what reason? "Because your testimonies are my meditation." I find new testimonies, beyond the testimonies often spoken of. For the testimonies of Jesus Christ are my meditation; for I have received those very testimonies, and for this reason I have understood beyond all those who teach me. The Ecclesiast called them enemies, he called them teachers, and now he calls them elders: "Beyond the elders I have understood, because I have sought out your commandments," etc.

the execution and operation of those same commandments. Wherefore it seems fittingly added, "I meditated on the commandments which I loved." For meditation and comprehension of the word of the commandments, it is beautiful to lift up one's hands to actions consonant with the commandments, so that the work of the commandments may be performed neither in sadness nor by necessity. ^B

VERS. 49. "Remember thy words to thy servant, in which thou hast given me hope," etc. And what word is worthy for Him to remember, or for one to be with them, according to the promise He has given them, which was a consolation to them in persecutions? ^B

VERS. 50. "This hath comforted me in my humiliation, because thy word hath enlivened me," etc. It is entirely the nature of hope, in temptations, to comfort the soul by providing the expectation of good things. ^B

Of the same. He says, this alone is sufficient for us in all afflictions to be comforted, that we have the promise of true life. Let us, therefore, carry this out. For if we have hoped in Christ in this life only, we are more wretched than all men, because we are afflicted now and do not have the hope of life to come. But life to come is the return to life, insofar as the soul learns its own life, or rather, even if it is not man, it is soul. For if in the life according to itself, the truth of living is present to the soul, it is not in need of a return to life. Wherefore also the Lord said that the dead live to God, as though they did not yet possess life, save only insofar as they are enlivened by the power of God; and that they have perished, if they do not attain to the resurrection. ^C

VERS. 51. "The proud have transgressed exceedingly, but I have not declined from thy law," etc. For in it I walked, keeping my directing faculty, that there might not become any word in my heart as an hidden iniquity; for those who acted very lawlessly, I did not even in the smallest degree transgress the law. ^C

VERS. 53. "A fainting hath taken hold of me because of the wicked that forsake thy law," etc. Among the wicked, some sin lawlessly, in that they have not even dared to seek principles of law; but others, being under the law, sin by violating it. ^D

VERS. 54. "Thy justifications were the subjects of my song in the place of my pilgrimage," etc. He calls the present life the place of pilgrimage, according to that: "confessing that they are strangers and pilgrims upon the earth." Singing, therefore, on thy justifications, I was recreated, and the desire for the commandment gave no room even for sleep. ^D

VERS. 55. "I have remembered thy name in the night," etc. In every season we are in need of the memory of the words of God, especially when darkness is round about me, and the walls surround me, when impure desire enters and disturbs the directing faculty. Then indeed ^A rulers have persecuted me without cause, and my heart hath been afraid of thy words. I will rejoice at thy words, as one that findeth great spoil. He who, in being persecuted by rulers, fearing none of them, yet trembling at the words of God, will later rejoice at those same words, as one who findeth great spoil. The people from the nations will say these things gracefully, as if having despoiled the people of the circumcision, when they received the words of God, which the Jews were the first to be entrusted with. This word also is true, for he who is fervently disposed toward the divine words, let him abhor the things contrary to them. He used "hath been afraid" instead of "hath stood in awe." From the accusations brought forward, the statement made here is also among those used by the Scripture, by those who do not understand either on what pretext, or with what power the holy words of the Scriptures have been spoken. For you see, they say, the prophet following the worst passion in men, to have taken up fear from the words which he says are of God. How then shall we apologize for the praiseworthy fear spoken of here? We must give ear. Those who bring these accusations are Greeks; "Let the nations know that they are men." For Moses indeed legislated the things of the letter to those who were not able to contain the arrival of the New Testament; but Jesus Christ, having arrived, legislated for me the Gospel, and showed me the spiritual law of Moses. "How sweet are thy words unto my throat! more than honey to my mouth," etc. The mind that is pleased and nourished by knowledge is called the mouth. "Through thy commandments I have had understanding; therefore I have hated every way of iniquity," etc. Having become understanding in thy commandments which divide for me the things to be done; and indeed not only do I depart from every way of iniquity, but I have even hated it. "I have sworn and am determined to keep the judgments of thy justice," etc. He called the immutability of his purpose an oath. Of the same. What "I have sworn" does here must be sought. He disposed a covenant toward his elect. And God having disposed this covenant toward his elect, he who believes has received it, and as if he had made oaths with God, having received his covenant, so as to determine and keep the judgments of his justice. But I determine, he says, them for my own soul;

^A so that we might persuade them and those who suppose [that these belong] to the persuasiveness of their arguments. Among them, therefore, let us find a paradoxical saying: "One must practice railing, but against oneself." Paradoxically did he use the word, he who said: "One must practice railing, but against oneself," so that we might not rail against our neighbor, but rather rail against ourselves for those things in which we sin. See how, in regard to a blameworthy word (for railing is blameworthy), the Greek found how to use it for a necessary purpose. And again: "One must stir up anger and bitterness, but against the indulgence in pleasure within us." Having used such examples, I would say to those men: For what if it is not a great virtue of the one saying, "Princes have persecuted me without a cause, and my heart has been afraid because of thy words"? ^B And let this especially be said by a man called to witness, persecuted by the princes of this age and the powers, those to whom have been committed the judgment concerning the life and death of men. For it is the lot of angels to behold the face of God continually—that is, the contemplation of Him—but for men, to be able to act righteously continually by activity, which is to be in the hands of God. For righteousness according to the mind was present only in Christ, who committed no sin—manifestly according to activity—and no guile was found in his mouth; it is clear that [he suggests] according to the mind, from which proceed the superfluities of the heart. "My soul I entrust to you always; I make you its guardian, protector, and pilot; and for this reason I have not forgotten your law, that I might not fall away." ^C Everyone who has committed himself to God entrusts his soul to His hands, just as it was said elsewhere: "For thou art my protector, O Lord; into thy hands I will commit my spirit." But if he divides himself into pleasures and bodily passions and worldly cares, he does not entrust his soul to the hands of God. By the same. But Aquila [translates] thus: "My soul [is] in my basket continually and without ceasing, and I have not forgotten of thy law." But Symmachus: "My soul is in my hands continually." And the fifth [version is] like the Septuagint.

It is worth inquiring why he links the one who exults in the words to the one who finds spoils. If you see who previously possessed the words of God, and observe who now possesses them, you shall see that we Christians have despoiled the Jews, as Christ said: "The kingdom of God shall be taken from you, and it shall be given to a nation bringing forth the fruits thereof." The spoils are numerous, since the books of the Divine Scripture are also numerous. For they do not possess them, seeing that they do not even understand their meaning.

"I have hated and abhorred iniquity, but thy law have I loved." It is necessary to abhor and hate iniquity, if indeed one is to demonstrate by deeds the love for the law of God; it is not the unjust person, but iniquity itself that must be hated, and not the dead bodies of men, or as the Jews call the Lord a "detestable demon," but iniquity; for that is truly an abomination.

"Great peace have they who love thy law, and there is no stumbling-block for them." If anyone loves the law of God, he possesses great peace; war does not touch his soul, for none of his sins inflames his soul, and being in a state of peace, he has become such that he will no longer be caused to stumble by anyone; and insofar as he is an image and creature of God, he is beloved. According, then, to the second sense, it is also commanded us to reach out to those in prison, and it has been set down by law to do good to the wicked. Here, he may be speaking of the words and laws that David has hated.

Of the same: He did not hate lawless men; for his life showed that he did not hate lawless men; for he neither hated the parricide Absalom, nor Saul (of whom God said, "I repent that I have anointed Saul as king"), who plotted against David in various ways, nor any other lawless person; whence, having said "lawless ones," he did not add "men." For as a holy man, he hated things worthy of hate—the lawless words, the lawless doctrines, such teachings, and the disposition according to which they sin; whence he set the beloved law over against the lawless words. According to this sense, we are also commanded to hate father and mother, that is to say, to turn away from them when they urge us toward impiety, or when they turn us away from the testimony in Christ. For otherwise, we are indeed commanded to love our enemies.

For having the peace of God within himself, because of His name, there is no stumbling block in these things. If the little ones are caused to stumble (for whoever, he says, causes one of these little ones who believe in me to stumble, it is better for him that a millstone were hung around his neck, and he were drowned in the sea), those who love the Lord are not caused to stumble; the little ones who do not love the Lord are caused to stumble, wherefore also, being ignorant of the reasons for what is happening, they are caused to stumble at them.

*Let my supplication come before thee, O Lord; according to thy word give me understanding.* The good life of the righteous man wings his supplication, so that it may come before God; but also the spirit with which he prays lightens the prayer and carries it to God; but sin, being heavy, since it holds fast to the spirit that is not good, removes the prayer from God just as much as it is heavy, more or less. Thus, indeed, with some, their prayer and groaning arise from good works and from hating the Egyptian and laboring at the clay; but with others it falls or descends, for whom their prayer turns into sin. And as God provokes us to hate even our own soul, so likewise we must hate wicked men, so that we might turn them back by improving ourselves so as not to become like them.

*Depart from me, ye evildoers, and I will search the commandments of my God, etc.* If the demons do not depart from us, we are not able to perform the commandments of God; for they take their stand against these more than anything, because they serve as the cause for our obtaining the knowledge of God.

*Uphold me according to thy word, and I will live, and do not put me to shame from my expectation, etc.* Because tribulation worketh patience, and patience experience, and experience hope, and hope maketh not ashamed. From the same. *According to thy word*; that is, according to thy promise. For you promised in the Law to protect those who keep it. Therefore, count him worthy who has this as the object of your providence, so that, failing to attain the hope, I may not be filled with shame. And here "word" indicates the promise; it is as if to say, Grant me the salvation you promised.

*Help me, and I shall be saved, and I will meditate in thy statutes continually, etc.* For if he also said:

it is possible to draw near through Jesus Christ, and especially if we understand Christ, because He is righteousness, and truth, and wisdom, and resurrection, and the true light. For without these it is not possible to draw near to God, nor even without the peace which guards the hearts and thoughts, which is Christ. And by as much as anyone falls short of righteousness and wisdom, by so much is such a person far from God. *Let my petition come before thee, O Lord; according to thy word deliver me.* In this life, there are worldly petitions of those who perform what are considered superiorities in powers and authorities; thus there is a petition of the soul, which the apostle has; for it is a petition to be an apostle of Christ Jesus, and to preserve the character of the apostle. There are also petitions in the ecclesiastical ranks, such as to be a bishop, if it should happen, or a presbyter, or any other of the ranks that follow. But the petitions of the soul are also the possession of virtues, or some one of them. If someone does not have such a petition, which strictly and truly is a petition, he prays to God, saying: *Let my petition come before thee, O Lord; according to thy word deliver me.* Some have interpreted the "petition" as dispassion, others as the act of petitioning. I seek, therefore, the cross, and I ask whether perhaps the cross is the fear of God. For the Savior also said: *Whoever does not take up his cross and follow me, is not worthy of me.* We have often distinguished between fear and love; and we have said that the one who loves is more perfect than the one who fears, and that fear is necessary for a beginning. But where perfect love enters, it casts out fear. Since, therefore, the righteous man is found being nailed by fear by God, I ask whether perhaps the one being crucified is afraid as he is nailed by fear, so that he may mortify the members which are upon the earth; but when perfect love might come, he is taken down from the cross, is buried, and is raised from the dead, so that he might walk in newness of life, no longer according to fear, but according to the love in Christ Jesus. *I have done judgment and justice; do not deliver me to them that wrong me, etc.* How, then, was Job, having done judgment and justice, as the Lord Himself testified, delivered to those who wronged him? Or perhaps He does not wish for the soul to be delivered to them; for the righteous man knows how to despise the body and possessions. *I am thy servant; give me understanding and I will learn thy testimonies, etc.*

He who does not fear is not blessed, if it be true that, *Blessed is he who fears the Lord.* He who loves the commandments of God hates all wickedness, as being contrary to them. For virtue and vice, light and darkness, health and sickness are incompatible. *Thy testimonies are wonderful; therefore my soul has sought them out, etc.* Since thy testimonies are great and possess profound meaning, they are wonderful; for this reason I do not attend to them carelessly, but my soul searches them out intensely. Having the contemplation of them, I see myself falling far short of the knowledge of them, and I apply myself to them a second time. Then, seeing again that I am barely at the introduction to them, I intensify the research that is possible for me, until I possess the purest truth of their knowledge. *I opened my mouth and drew in the spirit, for I longed for thy commandments, etc.* He who has opened his heart through practice draws in the Holy Spirit, who reveals to him the mysteries of God. The mouth of my soul is the mind. Having closed it to evil thoughts, I opened it to the good, and drew in the Spirit of understanding, of grace, and of wisdom. By the same author.

For the Son of Man has come to seek and to save that which was lost, to whom be glory for ever. Amen.

Song of degrees

Only those who ascend by both word and life are kin to the degrees and the mysteries within these songs. Let us conjecture that the first song of degrees was spoken among the people when a war was expected. The second, when they were making preparations and were in need of allies. The third, when, having joined battle with the enemy, they had somehow gained the upper hand. The fourth, when they had hope of victory at the end. The fifth, when they had succeeded. The sixth, when they were returning. The seventh, having returned. The eighth, when they were repairing the temple. The ninth, after having settled in peace, describing who is the blessed man having recovered his own [kin] and being with them. The tenth, when they were in deep peace, when they say that though they had often been fought against, the enemies were never able to prevail against them. The eleventh, when they had already found leisure for divine things and had attained the depths in their governing faculties, from certain deeper and more mystical [truths].

"...that zeal I would take up, if ever I saw someone forgetful of Thy words." Not simple zeal, but burning and fervent, and literally a conflagration, if I beheld any persons forgetting Thy words. Concerning this zeal, the disciples were reminded by the words spoken in the person of the Lord in the psalm: "The zeal of Thine house has eaten me up."

"Thy word is refined exceedingly, and Thy servant has loved it, etc." Guileless, he says, is the law of God, as having been refined by the Spirit Itself; wherefore it possesses neither flattery nor irony, but openly reproves those who sin and constricts those who are negligent. For the word of God is living, and active, and sharper than any two-edged sword, and piercing even to the division of soul and spirit, and of the joints and marrow, and a discerner of the thoughts and intents of the heart. This, therefore, if we are servants of God, let us also love, in no way tampering with it or corrupting it (the very thing which Paul hinted at), but uttering it pure, just as we received it from the crucible of the Spirit. By the same author.

The demons become most hostile and combative whenever one responds to their suggestions; and Christ teaches us to do this when He was tempted. For it requires a sober mind to answer back to these suggestions. Yet our enemies do not wish for us to be sober in the struggle, lest we find for ourselves thoughts that counter their own suggestions. For in as much as we offer them nothing of our own, their suggestions, by lingering within us, distort the soul. Wherefore it is well said in the Proverbs: "Leap away, do not linger in her place, nor fix your eye upon her"—meaning the opposing power, or the wickedness which Wisdom physically fashions into the figure of a woman. "Behold, he will not slumber, nor will he sleep, he who keeps Israel. The Lord who keeps you from every evil,"—He does not keep you from bodily sickness, or loss, or poverty, but from the things that are truly evil and harmful to the soul. "For there the tribes went up, the tribes of the Lord, a testimony for Israel, to give thanks to the name of the Lord. For there sat thrones for judgment, thrones over the house of David." For in the Proverbs it says: "The uninstructed hated wisdom,"—that is, virtue instead. And Paul says: "Do not be moved from your mind,"—that is, from such an opinion. "In my afflictions, your commandments were my meditation," consoling me and lightening the pain. For these things are joined to the workers of virtue; for from their teaching I learn courage, and I bear painful things nobly. Thus also Symmachus interpreted: "Afflictions and troubles overtook me, but your commandments delighted me." But Aquila thus: "Affliction and distress found me; your commandments are my enjoyment." "Your testimony is righteousness forever; give me understanding, and I shall live," etc. Understanding is prior to knowledge, so that one who has knowledge is also understanding, but one who is understanding is not necessarily also possessed of knowledge. "I cried out with my whole heart, hear me, O Lord; I will seek out your justifications," etc. He who loves God with his whole heart, this one cries out with his whole heart. By the same author: The cry is not a loud voice, but the greatness of what is signified by it to God. For the righteous man produces a great voice before God, requesting heavenly and great things.

All the tribes, he says, having gone forth from Egypt by the power of the Lord, hastened to that very city to bear witness, that is, to give thanks to the God of Israel. He prophesies concerning the tribes that were to come up to virtue and the knowledge of God. For formerly Israel was called to Jerusalem and to the house of the Lord; but now all the tribes have attained to virtue and knowledge, in which they have fulfilled the wondrous promise. And he says that the thrones of the house of David are established over it. And concerning the kingdom of all, Daniel prophesies, speaking not of the rule of one, but of a common rule for the best and most god-fearing men, through whom the kingdom of David is restored by the grace of Christ, who gave to the twelve apostles, who sit upon twelve thrones, to judge Israel. For there He commanded them to offer sacrifice, to pray, and to celebrate feasts, so that they might not wander everywhere, and have an excuse to make excursions toward idols; for this He called a testimony of God. For this was the greatest proof of His providence; and indeed, the law is external, but it is much more intimate for those who have acquired righteousness and knowledge by way of action. "In the beginning I knew from Your testimonies, that You have founded them forever," etc. Knowledge came to me from the beginning, when I started to fear God, from Your testimonies; for being assisted by the understanding of the testimonies that have been handed down, thus I was enlightened and encouraged toward knowledge, and I knew that You have founded the testimonies forever. If God has founded the testimonies, He does not yet cease from founding, but that which is being founded and built up lives. And what does he build upon them? Precepts, commandments, justifications, judgments, wisdom, knowledge; and thus he completes the building in all good works, in words of wisdom, and in the knowledge of understanding; which, if they are placed according to the foundation, one has in oneself a perfect building, worthy of God dwelling and walking in it. "Behold my humiliation and deliver me, for I have not forgotten Your law," etc. It is a blessed thing to be humbled before God; for James says:

of those who have the spirit of servitude unto fear, [their] eyes are toward the hands of masters and toward the hands of a mistress; but for him who has the spirit of adoption toward the Lord God, in order that, upon being commanded, he may transform the order into action, he considers it a mercy from Him to be commanded to do things that are pleasing to Him. And just as servants and handmaidens often gaze at the hands of their masters during banquets, expecting to receive some food from them, so too do we hope to obtain from your hands the good things from you; and we do not restrict this hope to a definite time, but we wait until we are deemed worthy of [the Lord] showing mercy to us. "Then would they have swallowed us alive when their wrath was kindled against us; then the water would have drowned us; our soul had passed through a torrent; then our soul had passed through the water that knows no standing." The phrase, "Then would they have swallowed us alive," will seem to have been spoken hyperbolically, though it is not so; for something is signified by this, just as even "water would have drowned us," or "our soul had passed through a torrent," of which the water is unbearable. Jonah, at any rate, was swallowed alive, and death, having prevailed, swallowed him. So far is it the case that even that which seems to have happened justly occurs through the mercy of God. For what has anyone done that is worthy of eternal blessedness? God does nothing unjustly, nor does He bring to life unjustly. But the mercies are many, as the many are over whom they come. "Many are those who persecute me and afflict me; I have not swerved from your testimonies," etc. "Blessed," he says, "are those who are persecuted for righteousness' sake, for theirs is the kingdom of heaven." By the same. The multitude indicates visible and invisible enemies, whose persecutions and tribulations are diverse. For some, pretending friendship, introduce pleasures; while others, having stripped away their enmity, bring on every kind of trial. But let us not swerve from the testimonies of God, in which He has testified to us: "That through many tribulations we must enter into the kingdom of heaven." "I saw those who were foolish and I pined away, because they did not keep your words," etc. "The zeal for your house has consumed me." "See that I have loved your commandments, O Lord; in your mercy, give me life," etc. And it is for this that he calls upon God, and says to Him: "I will call upon your face."

He spoke these things figuratively; for since he said, "Perhaps they would have swallowed us alive," he shows the excess of the multitude, which fell upon them like a winter torrent and was expected to cover everything. He has appropriately established the image of the winter torrent; for as a winter torrent, gathered from many channels, becomes more violent, so those who at that time attacked Jerusalem were gathered together from many and various nations, but they were brought to naught by a just judgment; for this is what the prophet teaches: "Our soul has passed over the torrent." "Blessed is the Lord, who has not given us as prey to their teeth." Again, he calls the thoughts a "torrent," because they do not linger, but suddenly leap into the mind and again dry up—those who are slothful; for they have become strong, having been restrained, and having known the movements of the flesh; but having been made to disappear by the burden of sin, we received the grace of the Spirit. He feeds us with His own body, and gives us to drink of His blood; He has provided for us the cross as an unbending spear. "Our soul was rescued as a bird from the snare of the hunters." For we did not merely experience salvation, but we also saw the destruction of the enemies. Throughout his whole life, the righteous man, being enlightened, will be in a perfect day, not intercepted by night; and he praises God seven times, having become supramundane, by having advanced beyond the world that was made in six days; when, being also in the paradise of God, having contemplated the Word of God concerning creation and providence, he confesses the judgments of the justice of God, according to which judgments every thing had its own varied creation and providence. "Great peace have they who love your law, and there is no stumbling block for them," etc. If the little ones are scandalized, the little ones do not love the Lord. For "Whoever shall scandalize one of these little ones," he says. But those who love the Lord are not scandalized. The little ones do not love the Lord; wherefore they are also ignorant of the reasons for what is happening, because of which they are scandalized. Peace, not toward the invisible enemies, but toward God, and for them there is no obstacle. For the law makes the path of virtue smooth for them, removing every stumbling block of sin. Or, there is peace also toward those of the same faith, even if they themselves often do not wish to be at peace with them.

The prophet asks of God righteous things, that both the good and the evil may receive their due. For what could those who campaigned against Israel complain about, unless it be the liberty granted to them? For the peace which surpasses all understanding is given only to those who possess the mind of Christ; but even though the enemies perished, these others enjoyed the peace. *Turn again, O Lord, our captivity, as the torrents in the south. They that sow in tears shall reap in joy.* [Theodoret]: It has been said that the whole matter was not accomplished in the beginnings, but that some returned while others remained behind. Here, those who returned ask and pray that the return of the rest might no longer be partial, but sudden and in a crowd, with great momentum, with great intensity. Hence Aquila says: "as streams in the south"; Symmachus: "channels"; and the fifth version: "releases." It says "in the south," because the south, being humid, fills the air with clouds and brings heavy rains, and also by dissolving the snow, it fills the torrents with water. Or perhaps he calls Jerusalem "the south" based on its location.

*Why so?* It is worth observing what the difference between these is. God is not in a place, but is an ineffable, unutterable, and invisible power. But if God is not in a place, yet it is possible at times to draw near to God, it is clear that we draw near to Him by that which is invisible in us. And what is invisible in us? The hidden man of the heart, whom Scripture has named the "inner man." It is his duty, therefore, to draw near to God. And it is possible to draw near through Jesus Christ; especially if we understand that Christ is righteousness, that He is truth and wisdom, and resurrection and the true light. For without these it is not possible to draw near to God, nor indeed without peace, which guards the heart and the thoughts, and which is Christ Himself. And by how much anyone falls short of these—I mean righteousness and wisdom—by that much such a person is far from God.

*Let my petition come into your presence, O Lord; according to your word, deliver me, etc.* He prays that such a petition might be approved, and firm, and irreproachable, so as to enter into the presence of the Lord. And I will know if my petition has entered into Your presence, if I am delivered by You according to Your word and Your petition and Your wisdom.

For if I am not taught Your statutes, I am unable to utter such a cry. By the same author. Just as it is for the cheerful to sing [“Is any among you cheerful? Let him sing praise,” he says], so it is for those who contemplate the words of the statutes to hymn. But while singing is becoming to men, hymning belongs to angels or those who lead an angelic life. For this reason, the shepherds abiding in the fields did not hear angels singing, but [rather] hymning and saying: “Glory to God in the highest,” and the rest. Cheerfulness, then, is a state of soul free from passion, which comes about through the commandments of God and true doctrines; a hymn, however, is a glorification.

“My soul shall live and shall praise You, and Your judgments shall help me,” etc. He was referring the life of the soul to the time to come; “For our life is hidden with Christ in God.” Then it shall truly hymn God.

“I have gone astray like a lost sheep; seek Your servant, for I have not forgotten Your commandments,” etc. First, the Lord turns back the soul that has gone astray as righteousness, then also as wisdom, if indeed the error of the soul is wickedness and ignorance.

PSALM CXIX

for they endeavored to crush my very power. *Many times they warred,* etc. He calls the witness now, him who is never defeated, and for this reason he calls upon Israel. *The enemies make their iniquity long,* for they send continuous trials—either against the mind, through thoughts, or from external sources, as in the case of Job. But instead of "they fashioned," another has rendered it "they plowed"; that is, they held my plot against the Lord as a plow, he says, he who conquered; but God is the one who cut the necks of them, with each interpreter rendering it as "cords"—that is, the plots which he shows to have sprung up at the beginning of the city, just as many kings, heresies, and peoples attacked the Church at the beginning. Having taken courage through the narration of those things that came before, he now accomplishes this through prayer as well, showing the cause of the war to be both unjust and a result of envy, to whom it is fitting that "they be put to shame"; and at the same time, through the "grass of the housetops," he demonstrates the worthlessness and the ease with which the adversaries fall, both because of the place and because of what grows in it; for such are the assaults of the enemies: having no root, no substance, but seeming to flourish for a little while. And the fifteenth [Psalm], concerning the fact that they, having arrived at the house of God, must stand in it and bless him, lifting up their hands to the holy things, so that they themselves may be blessed by the Lord. *In my being afflicted I cried to the Lord, and he heard me,* etc. God hears those who are afflicted for the sake of virtue and knowledge in the tribulation of the captivity and the hardship therefrom. By "cry," he means the turning back of the soul, both contrite and humbled, toward the one who is able to rescue it, whom God immediately hears. *Lord, rescue my soul from unjust lips and from a deceitful tongue,* etc. Constantly, above and below, he beseeches God for this, to be delivered from such plots. But if one must flee from deceitful and treacherous people, much more so from those who are impostors and who introduce wicked doctrines. And one might call those lips "unjust" most of all which are harmful regarding virtue, those which lead toward wickedness. Therefore, this prophet also considers his soul worthy to be rescued. *The sharp arrows of the mighty one, with the coals of the wilderness,* etc.

For I do not despair, he says, knowing that you have mercy as if it were a law; rather, I await the promise of good things. For the word indicates this, because He promised philanthropy to those who repent. For He gave His precious blood as a ransom for us, having become the Lamb of God; for this One bears our sins and suffers on our behalf. He also brought about redemption for His people, according to Zechariah, and according to the holy Virgin: *He has helped His servant Israel, in remembrance of His mercy.* For one must wait for the Lord in times of gloom; not only when it is morning watch and the present circumstances are bright, but even up to the times of dark distress. Moreover, when the true Light has risen, the contemplative mind has hoped for an addition of bright things from God and for a release from the gloomy ones; for I seek it as if from a fountain, and with Him is mercy—that which is itself redemption and the propitiation that sufficiently cleanses many sins.

Song of Ascents. The Hypothesis.

Of the same. Kedar is interpreted as darkness. I dwelt, therefore, he says, with the tabernacles of Kedar, which is the body of death; and this soul of mine, he says, lived there for a long time.

Psalm CXX

*May He not give your foot to be shaken, and may He who keeps you not slumber,* etc.

Through these words, He instructs the hearer not to return to arrogance after being delivered from evils, and not to experience those same evils again, requiring another captivity; not to lift up the brows of the inner wound, which presses down my neck with passion. *Lord, my heart was not exalted, nor were my eyes lifted up, nor did I walk in great things, nor in wonders above me.* By "great things" he refers to arrogant men; for I would flee from those who were gripped by the passion, seeing the harm that came from them. And to prevent being puffed up, he says, I practiced the opposite virtue to an extreme, which the Savior also taught, saying: *Unless you are converted and become as children, you will not enter the kingdom of heaven.* If I was not humble, but exalted my soul, *as one weaned upon its mother, so will you repay to my soul.* By children who have been weaned, he signifies affliction; for he does not depart from his mother, suffering as he is at being deprived of milk. So, I too, he says, while in misfortunes, was always praying to God; and if it were not so, I should pay the ultimate penalty. *Our feet were standing,* etc.; the future is stated as if it were past, just as in: *They divided my garments among themselves,* and in: *They gave gall for my food.* *Jerusalem which is being built as a city, whose participation is in the same,* etc. When the heart and soul of those who believe are one, and the members take thought for one another, they are Jerusalem, and as a city whose participation is in the same. *For thither the tribes went up,* etc. He prophesies concerning the tribes who were to go up to virtue and the knowledge of God; for all the tribes have obtained the virtue and the knowledge of God. *For there thrones sat,* etc. Concerning these thrones, it is also said in the Gospel: *You shall sit on twelve thrones, judging the twelve tribes of Israel.* Concerning the thrones in Jerusalem, Jeremiah says thus: *And the Lord said to me: From the face of the North, evils shall be set ablaze upon all who dwell upon the earth; for behold, I call all the kingdoms from the North, says the Lord.*

Ephratha now refers to the tribe of Judah, into which, after a long period, he was brought. In Genesis, "Ephratha, look upon her spirit." In Deuteronomy, the fourth purpose is indicated; in Micah, "land yielding fruit." Among the Hebrews, Ephratha signifies Mary. "Let us worship at the place where his feet have stood." He says that we worship there, believing the temple to have been deemed worthy of a divine manifestation; for this is the meaning of: "Where his feet have stood." The Divine is incorporeal and uncircumscribed; yet Scripture speaks of it in a more bodily manner, adapting its words to human hearing. We worship the flesh of the Savior, not because of its nature, but because Christ is in it; and the flesh is indeed worthy of worship because of God the Word who is within it. By Christ here, I mean the rational soul, which, together with God the Word, sojourned in the life of men; for flesh alone is not by nature capable of receiving God, because our God is wisdom. But "in a good heart," says Solomon, "will wisdom find rest." Nothing that is composed of the four elements is capable of knowledge. God is known to us; the own powers of the Holy Spirit are truly [his]. By the same. For those who have the spirit of bondage unto fear, their eyes are unto the hands of masters and unto the hands of a mistress; but for him who has the spirit of adoption, [they are] unto the Lord God. "For we have been exceedingly filled with contempt," etc. Symmachus thus: "For we have been satiated with much humiliation." By the same. "God has chosen the base things of the world"; therefore, those who are considered base should sit in the Church. And this is something capable of comforting those who are base. "Our soul has been filled more than enough; the reproach to those who are at ease, and the contemptuousness to those who are proud," etc. "Behold, these are sinners and at ease." But Symmachus thus: "Our soul has been satiated with many [taunts] of those at ease, and the disparagement of the proud." Aquila: "Our soul has been much filled with the mockery of those who reproach, with the contempt of the proud."

PSALM CXXIII

"If it had not been that the Lord was with us, let Israel now say," etc. It is likely that one of the priests, standing upon one of the steps, says something of this sort to the people who have come early to the temple:

^A "Arise, O Lord, into thy resting place, thou and the ark of thy sanctuary." The flesh, indeed, is the ark of the Lord; but Christ is the ark of God, since God was in Christ reconciling the world to Himself. And in another way, they call the worship according to the Law the resting place of God, not because He stood in need of it, but because He rested in those who serve Him. And they ask that the divine grace and manifestation be granted again to the temple. He makes mention of the ark, because it lay in the holy of holies, holding the tablets, by which certain messages of the divine manifestation were made to the high priest. "Let thy priests be clothed with righteousness, and let thy saints rejoice." He no longer speaks of garments according to the Law, but of righteousness itself; and Christ is righteousness. Just as one is clothed with righteousness, so also with temperance, and courage, and love, and long-suffering, and the rest of the virtues. And this is the wedding garment in the Gospels, the priestly garment being righteousness, which one puts on oneself because one is righteous, so that after this God Himself may clothe him with salvation, as He promised, saying: "I will clothe her priests with salvation." But the same things are called temptations and thoughts. "Our soul hath passed through the torrent," etc. He calls the thoughts a "torrent" again, because they do not linger, but leap suddenly into the mind, and again dry up. By the same. "And the word of the Lord came unto Elijah: Get thee hence from hence eastward, and hide thyself in the brook Cherith that is before Jordan. And it shall be, thou shalt drink of the brook; and I have commanded the ravens to feed thee there. And Elijah did according to the word of the Lord, and sat in the brook Cherith that is before Jordan. And the ravens brought him bread in the morning and flesh in the evening, and he drank water of the brook. And it came to pass after days, that the brook dried up, because there was no rain upon the earth." "Our soul as a sparrow was delivered out of the snare of the hunters," etc. We were delivered from the snare of the hunting demons, since Christ crushed the devil, and gave us power to tread upon serpents and scorpions, and over all the power of the enemy, as it prevails only against those who are slothful.

And from this catch, too, was the food offered to Isaac by Jacob, his son. ^A "I will clothe her priests with salvation, and her saints shall rejoice with exceeding joy." A catch, the poor, priests, saints: four kinds of those belonging to Sion. "I have prepared a lamp for my Christ." He was the lamp that burned and shone. "His enemies I will clothe with shame; but upon him my sanctification shall flourish." Therefore, upon him also his sanctification shall flourish, of which he speaks in Isaiah: "And a flower shall rise from the root," to which the following corresponds: "The flowers of the earth have been seen in our land," in that such flowers have been taken by the sanctification blooming forth from the Lord. For this which blooms sanctifies those who approach it; it is itself the holy one of God and the flower, so as to be able to say: "I am a flower of the field, and a lily of the valleys." When, therefore, the flower and the lily of the field and the lily of the valleys produces them, naturally the flowers "have been seen in our land," as God has caused his sanctification to rise upon those who are enlightened and are burgeoning toward the blessed and spiritual feast. Those who approach Mount Sion and the city of the living God, the heavenly Jerusalem, wear the image of the heavenly one, and trusting in the Lord, they become like that Mount Sion.

From the same. If through trusting in the Lord someone becomes like Mount Sion, another might become like Mount Horeb from something else, and another like Mount Sinai; and conversely, someone might be like the mountain of Egypt, and the mountain of Babylon, and such mountains as are among the enemies. Or, just as those who trust in the Lord are as Mount Sion, so those who are inferior are as the mountains around it. ^B "Mountains are round about it, and the Lord is round about his people," etc. The mountains round about Jerusalem are, I think, divine powers. For "the angel of the Lord shall encamp round about them that fear him"; but round about his people is the Lord himself. The people of the Lord, therefore, are different from those who fear the Lord; for it is one thing for the "house of Israel to bless the Lord," and another for "those who fear the Lord to bless the Lord." "For the Lord will not leave the rod of the sinners upon the lot of the righteous," etc. It is the work of the Lord, being round about his people, not to allow the rod of the sinners to reach the lot of the righteous.

^A Of the same. "God chose the despised things of the world." Therefore, it is necessary for the despised to sit in the Church. And this is that which can be a consolation to the despised. Vers. 4. "Our soul is exceedingly filled with the reproach of those who are at ease, and with the contempt of the proud," etc. Behold, these are the sinners and those who are at ease. Symmachus says it thus: "Our soul is satiated with many, who speak against those at ease, and who hold in contempt the proud." Aquila says: "Our soul is much filled with the mockery of those who reproach, with the contempt of the proud."

PSALM CXXIII

VERS. 3. "Perhaps they would have swallowed us alive," etc. They swallowed the traitor Judas alive; for he had, before he betrayed him, the Life which said: "I am the life." But those who from the beginning have been nourished in malice swallow the living.

VERS. 4. "Perhaps the water would have overwhelmed us," etc. By water he figuratively means the temptations which submerge the soul; and these same temptations are also called thoughts. ^C

VERS. 5. "Our soul hath passed through the torrent," etc. By a torrent he again means the thoughts, because they do not last, but suddenly leap into the mind and again dry up.

Of the same. "And the word of the Lord came to Elias: Go hence toward the east, and hide thyself by the torrent Chorrath, which is over against the Jordan. And it shall be, that thou shalt drink water from the torrent; and I have commanded the ravens to feed thee there. And Elias did according to the word

it came to pass after days, that the torrent was dried up, because no rain had been upon the earth.

VERS. 7. My soul is escaped as a bird out of the snare of the hunters, etc. We are delivered from the snare of the hunters ^A, that is, of the hunting demons, because Christ our Lord has trodden down the fangs of the serpent and the scorpion, and all the power of the enemy; he has granted the power to walk over them to those who are simply slothful, and we have received grace from the Spirit, and are nourished by the blood and body of Christ.

Of the same. The opposing powers hunt the soul of the righteous, whose snares are those who beset us, and who ^B incite and provoke us to sin; and every material thing that entices us to sin. For the sparrow does not fall into the snare without the Father who is in heaven.

The snare is broken, and we are delivered, etc. The Old Testament destroys the snares, laying down the law: "Thou shalt not commit adultery." The New, however, destroys the snares that look to the mind, commanding: "Thou shalt not covet." Yet when he did not allow the alien woman to be touched, he destroyed the snare in the act of Abimelech, king of Gerar, when he looked ^C to the deed. For the Scripture does not report that he coveted the wife of another. And blessed is he who, when the Lord has broken the snare of the deed, is more blessed because he has also broken the snare of the judgment, and no guile was found in his mouth.

PSALM CXXIII

They that trust in the Lord shall be ^D as mount Sion, etc. They who approach the mount of Sion and the city of the living God, the heavenly Jerusalem, bear the image of the heavenly, and, trusting in the Lord, they become as that mount Sion.

Of the same. If anyone from trust in God becomes as mount Sion, another becomes as some other, as mount Horeb, and another as mount Sinai; and on the contrary, one might be as the mount of Egypt, and as the mount of Babylon, and others like these among the houses of enemies. Just as they who trust in the Lord are as mount Sion, so the inferior ones are as the mounts which are round about it.

Mountains are round about it, and the Lord is round about his ^A people, etc. Mountains are round about Jerusalem, I think, are the divine powers. For he camps, for the angel of the Lord is round about them that fear him.

O Lord, thy name is for ever, and thy memorial unto generation and generation. For the Lord will judge his people. The sequence of the discourse interrupts with the doxology, as Paul also wrote to the Galatians. For having said: "Grace to you and peace from God our Father and the Lord Jesus Christ, who gave himself for our sins, according to the will of God and our Father," he added: "To whom be glory for ever and ever. Amen." And elsewhere: "Whose is the adoption, and the glory, and the service, and the promise, ^B from whom is Christ according to the flesh, who is over all, God blessed for ever. Amen." And now the prophet, having considered both the general providence and the events concerning Israel, being inflamed by his ineffable philanthropy, glorifies God, as possessing unending glory. And concerning the people he says either that he will exact judgment from them, and will cease after these things, or that he will avenge the people, but will be comforted over them, whom he will [pity] because of their worthiness. For where there is comfort, there is need of forgiveness and a time for philanthropy. The former I think is prophesying concerning the apostles; the latter speaking from the person of the nations. For the things from, "The Lord has done great things for them," until, "As a torrent in the south," belong to those among the nations. They who sow in tears shall reap in joy, etc. They who work out the practical life ^C with toil and tears sow in tears; but they who partake of knowledge without toil shall reap in joy.

PSALM CXXVI

Except the Lord build the house, they laboured in vain that built it; except the Lord keep the city, the watchman wakened in vain, etc. One must use this utterance against the reasonings of pride. Except the Lord build through the cooperation that is from him, they laboured in vain that built it.

Of the same. First the Lord built the rib which he took from Adam into a woman; ^D who, since he did not build with Cain, who was building a city in the name of his son Enoch, Cain the builder laboured in vain.

And to Him who brought Israel out from the midst of them. To those who were ungrateful, he repeatedly recounts what happened in Egypt, cutting away their forgetfulness of these things. To Him who divided the Red Sea into parts... and brought Israel through the midst of it. The divine power is shown not only by the dividing, but by Israel being encouraged by the paradox and not fleeing in terror, while the waters stood high on either side. That the dividing of the sea did not happen again shows that it was not a work of nature, but divine power, as is the drowning and the retribution. And to Him who shook off Pharaoh and his army into the Red Sea. See also his long-suffering; for he did not destroy them himself, but they condemned themselves by pursuing unjustly; for this reason they all suffered, and not only Pharaoh. To Him who led his people in the wilderness. The miracle of the wilderness is no less than that of the sea; for there were many things threatening death: plague, drought, thirst, intense heat, a multitude of wild beasts, and the lack of all necessities; yet they walked, with nothing harming them. To Him who struck great kings... and slew mighty kings... Sihon king of the Amorites... but now, the second and third [examples] do not necessarily follow the first. In vain is it for you to rise early; rise up after sitting, you who eat the bread of sorrow, when he gives sleep to his beloved, etc. Just as sleep removes us from the things of sense, so also the contemplation of God removes us from them. Of the same. Just as when we are sleeping we do not even know this very thing, that we are sleeping, so also when we are contemplating, we do not know this very thing, that we have entered into contemplation. Of the same. If the practical life takes the place of bread, and sleep that of knowledge, sleep is rightly given to us after the eating of the bread of sorrow; for only the knowledge of God is of a nature to loosen the weariness of the practical life. Of the same. If sleep is accustomed to warm the body, knowledge is rightly called sleep; for it makes all who possess it fervent in the spirit. Of the same. Just as sleep, digesting foods through the humors, nourishes the body, so also knowledge nourishes the soul, teaching it the reasons for the practical life. Behold, the inheritance of the Lord, sons, the reward of the fruit of the womb, etc. The inheritance of the Lord is not daughters, but sons, who are the reward of the fruit of the womb.

And Og, king of Bashan. Of all of them, he mentions the death of two kings, because they were noted for their strength, power, and size. [Of whom one was Sihon...] But Og, having a length of nine cubits and a width of five, had an iron bed. "For in our lowliness the Lord remembered us and redeemed us from our enemies." ^A This means: "In our lowliness the Lord remembered us," because the misfortune was sufficient to humble him; for even from the beginning, when He delivered them from Egypt, He did not say, "Having seen, I saw the change for the better," but "the affliction of my people who are in Egypt." The saying is more appropriate, that in our lowliness the Lord remembered us, having delivered us from mental slavery, or rather sensory slavery. "Give thanks to the God of heaven, for his mercy endures forever." Therefore, the blessed men offered their whole life to the care of praise, saying: "I will sing to the Lord in my life." His city was honorable because of the divine worship, ^B as it was said before: "For the sake of the house of my God I have sought good things for thee." "On the willows in the midst of it we hung our instruments." Another says: our harps; another: [something else]. Therefore, the labors of the fruits are good and nourishing, from which we ascend to the living bread. "Thy wife is as a fruitful vine on the sides of thy house; thy sons like olive plants round about thy table," etc. No one alien to God shall attain these things; for they are not physical, but spiritual, concerning which these things have been said. When the vineyards and olive groves of the righteous are blessed, the discourse should be interpreted allegorically regarding a wife and sons, or taken literally. Or that the wife is wisdom, and the sons are deeds. ^C A wife—the one who is the good portion, or the "valiant wife" of Solomon—is a flourishing vine, and especially when she is a good housekeeper. But a wife who is not such is from the vine of Sodom; and it might be said to a woman changing for the worse: "How have you turned into bitterness, you alien vine?" By the same. Wisdom is the wife of the mind. "For love her," he says, "and she will guard you. Honor her, that she may embrace you, and you may gain wise words from her. Say that wisdom is your sister"; ^D and he calls her sister, because she also is from the Father of all.

As for us, falling from the Jerusalem above, it is not possible to obtain a return; for their fire shall not be extinguished. *Remember, O Lord, the sons of Edom.* The sons of Edom, those from Esau, even when Jerusalem was captured, they climbed up bitterly, counseling that it be torn up to its very foundations. He speaks of the Arabs, who joined the Babylonians in the attack, whom the prophet mentions continually, because, being kin, they became more bitter than the enemies, whom, he says, you should demand justice from. For they did not stop at the capture; but they wanted the very foundations of Jerusalem to be torn up. *Daughter of Babylon, the wretched one, blessed is he who shall repay you your repayment.* According to the literal sense, such is not the anger of the prophet, but it is the bitter demand for punishment from the perspective of the captives; for the prophet says of himself: *If I have repaid those who render evil to me*, and having transcended the moderation required by the laws. *I will praise you, O Lord, with my whole heart, and before the angels I will sing to you, because you have heard all the words of my mouth.* The teaching of those who exalt themselves against the knowledge of God is like grass on the housetops, drying up before it is plucked; neither making the hands full of good deeds, nor the bosom full of knowledge; regarding which those who pass by do not speak in the same way as the one who said: *I will turn aside and see this great vision.*

PSALM CXXIX

*Out of the depths I have cried to you, O Lord, etc.* Not from the surface, but from the depths within himself does he cry to the Lord. And the phrase *I have cried to you* [ἐκέκραξά σοι], being different from *I have cried to you* [ἐκέκραξα πρὸς σὲ], can signify that I have theologized loudly and with a great voice (intellectually great, that is). The wicked man, indeed, honors the Lord with his lips, while being far from Him in his heart; but the blessed man, because his spirit cries out in his heart, has cried to the Lord out of the depths. The same: He who searches the depths of God, this one cries to the Lord out of the depths. *Let your ears be attentive, etc.* He calls the power of God that listens to prayers the ears of the Lord. *If you, O Lord, should mark iniquities, O Lord, who shall stand, etc.*

^A To sing before the angels is to sing without ceasing, whether our ruling faculty is shaped solely by the things signified by the psalm, or is not shaped by them. Or perhaps it is this: he sings before the angels who perceives the power [therein]. According to the other edition, [before gods], he calls *gods* the priests, according to the saying: "You shall not revile the gods." It is also said concerning angels in the text: "The lips of a priest shall keep knowledge, and they shall seek the law from his mouth, for he is the angel of the Lord Almighty." It signifies, therefore, that with the priests leading, you shall serve in an orderly manner. "And let them sing in the ways of the Lord, for great is the glory of the Lord." The ways of the Lord are the virtues, leading to the knowledge of God. "For the Lord is high, and regards the lowly, and knows the high from afar." The Lord regards the lowly through the virtues, but He knows those who are high in their intellect through [His] wisdom; for God is said to regard and know those in whom He resides, and not to regard or know those in whom He does not reside. And this is to be noted generally throughout all divine Scripture. "If I walk in the midst of affliction, You shall preserve me." At that time the mind is delivered from the sins or iniquities of the intellect, whenever it is deemed worthy of knowledge; for practical [virtue] does not remove the thoughts of the heart, but the passionate thoughts. ^B

PSALM CXXX

The laying on of the hand of God signifies the gift of the Spirit granted to us, just as the apostles imparted the Holy Spirit through the laying on of hands. "Whither shall I go from thy Spirit?" There is no place where the knowledge of God and the accounts of created things are not present; for if the mind should escape the bodies, it will fall into their accounts, or if it should pass even these, it will not escape the incorporeal nature, but will see the Creator in itself. But if the mind should surpass even the accounts of the incorporeal nature, it will again see the Holy Trinity, which is infinite knowledge and essential Wisdom. "And I said: Surely darkness shall tread me down, and the night shall be light in my delight, as the darkness shall not be darkened from thee." Otherwise, he calls affliction "darkness" here, by which, he says, I did not expect to escape, as it was trampling me down and overcoming me; yet suddenly, the terrible things were changed into good for me; or rather, even while they remained, I enjoyed much of His goodness; for things contrary are shown more clearly in their contraries, as in the furnace there was a whistling, dewy wind, and as fire and hail together. And "The ointment is the Holy Spirit, but the head is the mind, and the beard is the account [Logos]; and the account encompasses the heart." The beard of Aaron is the account which fences off the passions and performs the virtues as a priestly service to God. The grace of the Spirit descends even to the edge of his garment; that is, it is distributed through practical virtue and even to moral philosophy. For the edge of the garment is its limit. "As the dew of Hermon that descendeth upon the mountains of Sion," etc. In Deuteronomy, Moses names this mountain Hermon, but the Phoenicians call it Sanior, and the Amorites Sanir. It is beyond the Jordan. Tradition says that the angels who revolted deliberated on this mountain concerning their rebellion and made agreements. Of the same. "Mountains of Sion" are the saints who contemplate high things, upon whom the dew descends. "Hermon" is interpreted as "aversion of beasts." They say also that the Jordan is sometimes born there. This also signifies the grace of holy baptism; for this always descends upon the saints, and through it comes the aversion of the intellectual beasts.

PSALM CXXXIII

Now, with the addition of: "in the courts of the house of our God." "For I have known that the Lord is great, and our Lord is above all gods," etc. Jethro indeed says: "Now I have known that the Lord is great above all gods"; but the Prophet says: "For I have known first that the Lord is great; then, and our Lord is above all gods." "Everything that the Lord willed, He did in heaven and in earth, in the seas, and in all the deeps," etc. Everything that the Lord did in heaven, and in earth, in the seas and in the deeps is good, inasmuch as it was made by the will of God. But if there is anyone in heaven, like the spiritual powers of wickedness, or on earth, like sinful men, or in the seas, like the malice of the dragon, or in the deeps, like the wickedness of those who are commanded to depart thither—this evil God did not make by His own will; for "Out of the mouth of the Most High shall not proceed things that are evil, and the good." From the same. Just as heaven is the dwelling place of the holy powers, so also is the earth for men.

The great David, striking the lyre, signifies the cause of the forefather’s transgression, and by it propitiates the Master for forgiveness, and indicates the inescapable knowledge of God, and reveals the gratitude that follows the fall of Adam: "My bone," he says, "was not hidden from You, which You have made." It was not hidden, he says, it did not escape You, the slip of my wife, whom You fashioned in secret from my bone, putting me to sleep in a deep slumber; but You knew our hidden things, You who fashioned her in secret. He calls the soul "bone" now, which God alone made, apart from wickedness. But later it came to be in the lowest parts of the earth, that is, in ultimate impurity; but yet the Lord foresaw even this, that she was to suffer it, and through His providence again inscribed it in His own book. The book of God is the contemplation of corporeal and incorporeal things, in which a pure mind naturally tends to be written through knowledge. And in this book are written also the accounts concerning providence and judgment, by which book God is known as Creator, and Wise, and Provider, and Judge; Creator, indeed, because of things having come into being from that which was not into that which is. "Give thanks to the Lord, for He is good, for His mercy is forever," etc. Those who suffer in this age reasonably require mercy throughout the age. "Give thanks to the God of gods, for His mercy is forever," etc. Confession signifies thanksgiving and doxology; but it is also used regarding the confession of sins, as it is here.

From the same. He is the God of those gods to whom the word of God came, according to the Scripture that says: "I said: You are gods," and, "I am the God of Abraham, and the God of Isaac, and the God of Jacob"—that is to say, according to the great love and intimacy for them. But of the demons He is God in accordance with creation. The Apostle also says: "If there are many gods and many lords in heaven and on earth; but those called gods after the Trinity are such by participation in divinity; but the Savior is God not by participation, but by essence." The phrase, "For His mercy is forever," is added by way of a refrain. For since He is always merciful, the ones chanting the refrain reasonably say, "For it is forever," and what follows. "To Him who alone has done great wonders," etc.

^A being non-existent and having come into existence, You hold fast; I honor Your friends. "For you are contentious in reasoning, they shall take Your cities in vain." For when, he says, certain contentious persons and sophists pursue us, grabbing hold of some scriptural text that has already been spoken, you must flee to another expression, for the sought-after truth is revealed through the judgment of parallel passages. For, he says, you shall not fulfill all the scriptures, which are cities of Israel, until the Son of Man comes, shining the truth upon us. These cities, therefore, heretics take in vain, thinking as they wish and dwelling in them in vain, being profited by nothing. Rational souls are cities of God, being naturally suited to receive the Word of God and God Himself, which enemies take for vanity and the working of evil. "Did I not hate those who hate You, O Lord, and pine away over Your enemies?" Because, he says, I loved Your friends and accepted them, but Your enemies I hated completely. Enemies of God, firstly and primarily, are the unclean demons; but in regards to the sense, ^B "Give praise," he says, to Him who established the rational nature upon true knowledge. That in the Gospels the Lord calls rational souls "earth," and knowledge "water," can be understood from the seed that fell onto the good earth, and from the living water flowing from the belly of the believer. And the things that follow in the Psalm conform to the second interpretation. The moon and the stars illuminate this earth, which is for the present living in ignorance and not yet able to be illuminated by the Sun of Righteousness; and again, Egypt is captured, being a symbol of the malice of those who were first-born in accordance with the mind being destroyed, and Pharaoh is punished, being suffocated by the spiritual waters, and Israel journeys through the desert hungering and thirsting and being tempted, which is a symbol of the practical life, hastening toward the land of promise, which they say is the knowledge of God. "And to Him who shook off Pharaoh and his power into the Red Sea," etc. Wishing to show the ease of the drowning, he used this expression. And the camp shares in the punishment and is punished,

and second after them are those who worship idols and the leaders of heresies. Also, to honor the friends of God and to hate those who are enemies and impious; for since God wills that all be saved, everyone who leads astray through deceit is an enemy, not allowing them to come to the knowledge of the truth. "I hated them with perfect hatred." ^A And perfect hatred is that which is not for the sake of another, but happens because they are solely enemies of God, just as perfect love for the good is that which happens solely from the desire for Him. Thus, therefore, he who hates the enemies of God alone, and not out of passion, is exhausted by them, according to the prophet who said: "I have been very zealous for the Lord Almighty, because the children of Jerusalem have forsaken you." For God promised not to be hostile to enemies, and not to oppose those who oppose them; for these are the greatest proofs of friendship. For higher up he said: "Your friends are exceedingly honored, O God." But here: "I hated those who hate you," and there with exaggeration: "I did not only hate," he says, "but I was even worn away." "The poison of asps is under their lips." A diapsalma. After that which is "under their lips" there is a diapsalma, which is expressed in Hebrew: Sel. "For there they asked us who captured us for the words of songs, and those who led us away: Sing us a hymn of the songs of Sion," etc. ^B I have known demons forcing [people] to say psalms and spiritual songs in which there is some commandment that we have transgressed, so that, hearing it, they might mock us as people who say things but do not do them. "Remember, O Lord, the children of Edom in the day of Jerusalem, those who said: Empty it, empty it, down to its foundations," etc. The "Empty it, empty it, until the foundation is in it," is placed as if spoken by the enemies; it signifies those who struggle against us, attempting to touch the natural seeds of virtue; which he metaphorically named "foundation," cast from the beginning in the soul itself, clearly so that the mind, having fallen from virtue, as the proverb says, might walk "more naked than a pestle," not having clothed itself in Christ nor having a wedding garment. "Blessed is he who will take and dash your little ones against the rock," etc. ^C As many as, according to the teaching of Christ, destroy the evil thoughts of the soul, these are they who dash the little ones of Babylon against the rock. ^D PSALM 138. O Lord, you have tested me and you have known me, etc.

or rather the first evil thought that forms in the heart, concerning which God also said in Genesis: "You shall observe its head." "I know that the Lord will execute judgment for the poor." He knew by the prophetic spirit the things concerning the incarnation of Christ. "Surely the righteous shall give thanks to your name, and the upright shall dwell with your face," the wicked having been delivered to the eternal fire. For thanksgiving and praise the righteous shall be preserved, enjoying the face of God forever according to that which was said: "Blessed are the pure in heart, for they shall see God himself." Theodotion: "With thy face," that is, with thy wisdom, which is contemplated in the things that have been made. "Let my prayer be set forth as incense before thee." The prayer of one who is able to say "We are the fragrance of Christ among those who are being saved and among those who are perishing" is set forth as incense. And one kind of prayer is the converse of the intellect with God, which preserves the intellect without form; and by "without form" I mean an intellect that imagines nothing corporeal during the time of prayer; for only those names and words that signify something sensible form and shape our intellect. "That there is no deceit in my tongue, etc." There is, he says, no deceit in my tongue; meaning instead of, "No superficial word exists for me, but rather one [rooted] in the depth and in the heart." "In the mouth of fools is their heart." The same: He named the heart "tongue" figuratively. "Behold, O Lord, you have known all things, the last and the first, etc." Consider why the middle is passed over in silence; because wickedness is in the between, existing neither in the beginning nor in the end. "Your knowledge has been made wonderful from me; it has been strengthened, I cannot attain to it, etc." The voice of a wise teacher who has benefited many, having managed the wonderful mysteries of knowledge. "If I go up to heaven, you are there; if I go down to Hades, you are present, etc." As one able to travel and flee into heaven and into Hades, and to fly to the ends of the sea, he says these things; and it is likely that the soul, when it has come to itself, is able to do this. Examine together with these things the words from Deuteronomy which are as follows: "This commandment is not excessive, nor is it far from you; it is not in heaven above, saying: Who will go up for us into heaven, and take it for us?"

Moreover, the mind that is praying must be entirely free from sensible objects; for the thought of God necessarily keeps the mind without form, since He is not a body. ^A *Set, O Lord, a watch before my mouth, and a door of enclosure round about my lips.* Since he knows that it is a great thing for men to succeed in guarding the tongue, he asks God to grant this restraint of the tongue. Nothing guards our heart as well as the fear of God, if indeed through the fear of the Lord everyone turns away from evil. ^B *As the thickness of the earth is crushed upon the earth, our bones have been scattered by the side of Hades.* He calls the powers of the soul the "bones of the soul," which are scattered when they come into contact with wickedness and ignorance; and it is well to say "scattered," for those who are in virtue are one in the Lord. *Sinners shall fall into His net.* ^C The net of the present age is spiritual instruction, which brings back those who have wandered from piety to virtue, that is, to God; for those who set traps for others shall be caught by divine retribution as if by a net, and shall endure what they do, and shall suffer what they bring upon others. If ignorance is the darkness of the heart—for "their foolish heart was darkened," he says—then reasonably the one who becomes the cause of this darkness for us is also called darkness, he who chooses to darken our delight in knowledge, ^D while God does not permit it, but illuminates the darkness; for "the light shines in the darkness, and the darkness did not grasp it." For just as we acquired ignorance through wickedness, so we also received knowledge through virtue. *For Thou hast possessed my reins,* etc. Blessed is he whose reins have become the possession of the Lord. *My bone was not hidden from Thee which Thou didst make in secret,* etc. He now named the soul "bone," which God alone created. *Thine eyes saw my unworked substance,* etc. An unworked substance is a soul not yet formed by virtue and knowledge. *And upon Thy book all shall be written,* etc. The book of God is the contemplation of corporeal and incorporeal things, in which a pure mind is by nature inclined to be written through knowledge. And in this book are written also the discourses concerning Providence and judgment, by which book God is known as Creator and wise and provider and judge.

[GREEK COLUMN] ^A If they who die together with Christ are justified, then they who live a life contrary to this death are surely not justified before God. “I meditated on all your works...” “I stretched out my hands to you; my soul is like an arid land to you.” He who knows the reasons for what has come to pass, he is the one who meditates on all the works of God. Having remembered the days of old, I have indicated the deeds done for you through repentance, truly thirsting for you—not only as a deer for the springs, but like an arid land thirsting to drink. And to you alone, and to you O God, is my soul like this, whereas toward men it arrives fertile, perfect, and flourishing. Yet the unclean spirit passes through this arid land and similar souls—the arid places—finding among them no abode or rest. However, even if they happen to be arid, deprived of base things or waters, they pursue the Lord to find him ready as the morning, when he shall also come to them as the early rain; wherefore they shall also become watered, having within themselves springs of living water leaping up to eternal life. “Cause me to hear your mercy in the morning, for I have hoped in you.” Through our thoughts the demons draw themselves up in battle against us, sometimes stirring up desires, sometimes rages, at other times again both anger and desire at once, through which occurs what is called the complex thought. But this happens only in the season of listlessness, whereas the others come intermittently, succeeding one another. Yet no thought succeeds the thought of listlessness on that day, first because it lingers, and then because it possesses almost all the thoughts within itself. “They sharpened their tongue like a serpent,” etc. He refers to the sharpest thought, sharpened. Such also is the thought that steals the mind away toward blasphemy. “Who have devised to trip up my steps,” etc. But even evil thoughts are often not deposited by the demons in us nakedly, lest the mind, beholding their irrationality face-to-face, should cast out the thoughts; rather, they sow the wicked thoughts alongside certain other specious-looking thoughts. And they do this only in the case of the perfect, those who have no passions; for into the passionate and unclean they cast the thoughts openly, which they are unable to repel.

VERS. 11. Let them fall upon them, coals of fire, etc. ^D This [(67)] fire, and the coals, burning the tongue, the hay, and the stubble, consume wicked habits.

VERS. 13. I know that the Lord will execute judgment for the poor, and vindication for the needy, etc. This is a prophecy [(68)] concerning the future judgment, in which the ungodly are delivered to the fire, but the righteous are taken up into rest. Hence Solomon, having profited, says: "For God will bring every work into judgment." And it concludes with a good end, since "to the end" is inscribed, which is the hope laid up for the righteous. "The upright shall dwell with thy countenance."

"And let not the oil of a sinner anoint my head," etc. By the oil of a sinner he means a good deed that is done not for the knowledge of God, but for the sake of glory from men; for that is what it means when one who performs an alms, "sounds a trumpet."

"Sinners shall fall into their own net," etc. A net is a diverse punishment drawn up from the deep of wickedness. But this net belongs to the age to come; while the net of the present age is spiritual instruction, leading those who have wandered from piety back to virtue.

PSALM CXL.

"I cried to the Lord with my voice, with my voice to the Lord I made my supplication," etc. Just as it is the nature of fire to rise upward, so it is the nature of the voice of the righteous to be directed toward the Lord, and, as it were, to invite Him to grant what one needs from God.

"I will pour out my supplication before him, I will announce my affliction before him," etc. He who asks only for great and heavenly things, and prays in a new spirit, takes courage to pour out his supplication before the Lord, having nothing lowly or shameful within it.

Such are the prayers of those who ask for nothing that is unworthy of God, and who pour them forth from a pure heart. The verse contains confidence, which the sinner will not easily put forward; for the one who is truly afflicted—not simply in standard tribulations, but in those which work patience—rejoices, because he believes that he is journeying along the narrow and afflicted path that leads to life.

*In this way the enemy lies in wait, seeking to set a trap for me, etc.* With all the virtues, our enemies lie in wait. By means of fortitude, they conceal the snare of cowardice; through gentleness, they inject boldness; and in almsgiving, they act not for the sake of God, but to be seen by others; and when they fast, they do so not for the sake of God, but for the praise of men. ^A But as for the hand, it touches practical matters; but the hand of theoretical matters is a false knowledge of these very things or of their contemplation, suggesting that the Creator is unjust or unwise... *Whose sons are as new plants set firm in their youth; their daughters are beautified, adorned like the likeness of a temple.* Such are the children of the former and thoroughly impious people. But the flesh of the righteous man is weak, and his will is deadened. The daughters of those others are adorned like courtesans, resembling a temple in which an evil spirit dwells, ^B as the prophet says by way of circumcision: *The daughters of Zion have walked with a high neck and with winkings of the eyes,* and what follows these. But the saints are the temple of God, and the Spirit of God dwells in them. And those indeed who lay up treasure on earth say: *I will pull down my storehouses and build greater ones.* But for these, the treasure is in heaven; and likewise, their flock has gathered innocent and good and rational sheep; ^C in the earthly world they have become a temple of God, as are the holy souls of those who have believed. But they were as the likeness of a temple. If our Lord is wisdom, and He himself is the portion of the living, then the portion of the living is wisdom, according to which they are also called living, which is Christ. *Deliver me from them that persecute me, etc.* Continuous temptations persecute the mind from knowledge. *Bring my soul out of prison, etc.* It is not for everyone to say: *Bring my soul out of prison,* unless it is for those who are able, by reason of purity and apart from this body, to lay hold of the contemplation of the things that have come into existence. ^D *Psalm CXLII. O Lord, hear my prayer; give ear to my supplication in your truth: answer me in your righteousness, etc.* He who trusts that he worships God in spirit and in truth, and no longer in type, would say: *Give ear to my supplication in your truth.* *And enter not into judgment with your servant, for in your sight shall no man living be justified, etc.* When the Lord enters into judgment with a man, and says: *My people, what have I done to you, or wherein have I grieved you?* no one living shall be justified; for in the sight of the Lord, no man living shall be justified, though in the sight of men, not only of the unjust, but at times even of other righteous men, one might be.

^C But the reasons why a man is not justified are: he subtly adds to this verse, “That thou mightest be justified in thy words, and overcome when thou art judged.”

VERS. 6. My soul is as a land without water, etc. A land without water is a soul thirsting for spiritual knowledge.

VERS. 7. Hear me speedily, O Lord, my spirit hath fainted, etc. When one is afflicted beyond measure, the spirit of a man usually faints. Similar to this is that, ^D “My spirit hath fainted away from me.”

VERS. 8. Make thy mercy to be heard by me in the morning, for in thee have I hoped. Make known to me the way wherein I should walk, for I have lifted up my soul, etc. Contemplation seeks the future age, which Holy Scripture is accustomed to call the kingdom of heaven.

Great is the Lord, and greatly to be praised, and of his greatness there is no end.

PSALM CXLIII.

Today he who judges, tomorrow stands judged; he who is haughty in command is often led away to execution; the rich becomes poor; and the one without hope or name often holds power over all. And frequent are the changes and uneven the shifts.

Of the same: Vanity is the worst disposition of a rational soul, in accordance with which it prefers corruptible pleasures and despises the eternal and incorruptible.

*O Lord, bow down the heavens and come down; touch the mountains and they shall smoke*, etc. The touch of God is spiritual instruction, which drives out the smoke stored up in the soul from wickedness.

*Send forth your arrows and you shall trouble them*, etc. These arrows are opposed to the fiery darts of the enemy.

*Deliver me and rescue me from many waters, from the hand of strange children, whose mouth has spoken vanity, and their right hand is a right hand of iniquity*, etc. Because of their great doctrines, the mouth of the heterodox has spoken vanity, and because of their wicked deeds, their right hand is a right hand of iniquity. Now, the strange children think that to be a "right hand" which is actually of iniquity; wherefore also the devil stands at their right hand, as he did in the case of Judas.

Of the same: For only the Son knows the Father, and the Father the Son; but if He reveals the Father to whom He wills, yet this is as is possible for generated beings to see according to a proportion, which holds a preparation. Otherwise, he calls those miracles done for the benefit of some "marvels"; but he calls those things that occur for the sake of punishment the "power of the terrible"—for instance, "He lashed the Egyptians," and "He benefited the people in the wilderness," although each happened paradoxically.

*The Lord is kind to those who wait for Him, and His mercies are over all His works.* You see how he showed that He is kind to all, according to what is in the Gospels: "He makes His sun rise on the evil and on the good, and rains on the just and the unjust."

*Let all your works confess You, O Lord, and let Your saints bless You.* Here he calls rational natures "works," for they alone are naturally suited to make confession to God. But if any confession is sent up from the rest of the physical creation, God would know it, and those who are His friends.

*Your kingdom is an everlasting kingdom, and Your dominion in every generation and generation.*

*The Lord is faithful in His words, and holy in all His works.* Today he who judges stands tomorrow judged, and he who is pompous in ruling is often carried off by the executioner, and the rich man is in poverty, and the hopeless and nameless one often holds the power of the whole world. And frequent are the changes, and uneven are the transitions.

For disbelief usually arises after the preaching, but the Lord had not yet begun to preach the kingdom of heaven. For as soon as you desire, each one enjoys the good things provided by you. For just as it is easy for us to extend our fingers and open the hand, so it is easy for you, at the opportune moment, to grant a flow of good things. And if his works endure, how much more is he himself capable of enduring? *The Lord preserves all those who love him, and will utterly destroy all sinners.* Since the Lord preserves those who love him, the evil one will touch them in no way. *His spirit shall go forth, and he will return to his earth; in that day all his thoughts shall perish.* Where the spirit goes forth after this, returning to its earth, immediately all his thoughts perish, because he becomes in forgetfulness of all things in which he was brought forth. *The Lord looses the fettered, the Lord makes the blind wise, the Lord raises up the broken.* For things establish the mind through concepts born of passion, just as water establishes the thirsty man through thirst, and bread the hungry man through hunger. And again, for these there are *sheep yielding many young, multiplying in their goings forth, and oxen fat*, such as those of the Egyptian abundance. *They have declared the people blessed who have these,* etc. The blessedness of the unjust is a life without grief coupled with many riches; but the blessedness of the righteous is the passionlessness of the soul coupled with the knowledge of God.

PSALM CXLIV

*I will exalt you, my God,* etc. Spiritual exaltation is the thanksgiving of a pure mind for the good things that have come to it from God. *Every day I will bless you,* etc. Even when I am in straits and temptations, I will bless you, he says, O Lord; that is, continuously. For we are debtors to him for many things: because he made us when we were not, because he fashioned us as such, because he sustains us now that we have come to be, because every day he provides for us—both commonly and privately, and secretly and openly, even when we do not know it. And it is fitting to sing praise to him always not only for these reasons, but also because of the greatness of his glory, and because of his uncorrupted essence. For indeed, because of this, there is owed to him from us praise and blessing, and continuous thanksgiving, and worship, and constant service. The Prophet, revealing this very fact, added:

What, then, does the physician of souls say to these things? He neither corrupts the realities (for he is their creator), nor does he compel the mind not to understand them. For they have come into being for the sake of being understood by him, but by means of spiritual instruction and the commandments, he tears down the passions—which are other than the concepts and the realities, having their origins from us—[and] he has set the mind free from its bonds, and this would be what is meant by: "The Lord loosens the bound." "Praise the Lord, for a psalm is good." Another person says that the present psalm is about the return, for which reason he adds: "Praise the Lord, for a psalm is good." "Who numbers the multitudes of the stars, and calls them all by name." He considers these things, since he also says elsewhere: "He will call them all by name," that is to say, not one of them will perish, but as those who are called by name, he will gather them all with precision. Since the promise to gather those who have been scattered throughout the whole world is a great one, he says to the one who does not believe, the Jew: Do not seek how and in what manner; for He is powerful, and wise, and loving toward mankind. If the kingdom of God is the contemplation of the ages that have passed and those that are to come, it is well said: "Your kingdom is a kingdom of all the ages." "The Lord keeps all those who love him, and all sinners he will utterly destroy," etc. The utter destruction of a sinner is the separation of a rational soul from the totality of life according to wickedness. "My mouth shall speak the praise of the Lord, and let all flesh bless his holy name forever and unto the age of the age," etc. All flesh blessing the name of the Lord forever and unto the age of the age, will be, clearly, forever and unto the age of the age, seeing the salvation of God. By the same. And Paul says: "Not on tablets of stone, but on tablets of human hearts." A heart of flesh (sarkine), then, is a rational soul readily receiving the law of God. But there is also a blameworthy flesh (sarks), as that which says: "My Spirit shall not remain in these men, because they are flesh." And again, Paul says: "Flesh and blood cannot inherit the kingdom of God." For here "flesh" signifies wickedness.

PSALM CXLV

And when, by the Word, the things concerning Jerusalem have been described, down to her healing, and her citizens have ascended to heaven in their manner of life, so that they become as multitudes of stars—holding life as luminaries in the world—and are numbered by God, then she is also able to praise God and to hear from the prophetic Spirit: "Praise the Lord, O Jerusalem; praise your God, O Zion. For praise is not seemly in the mouth of a sinner. For He has strengthened the bars of your gates; He has blessed your sons within you." The gates of Jerusalem are the virtues, just as those of Babylon are sins. For the former lead to life, but the latter to death. These are the gates of the daughter of Zion, which, because they were plotted against by the Babylonians and the opposing powers, were brought to nothing in Samaria; for as Jeremiah says in the Lamentations: "All her gates were brought to nothing, and she herself turned back." For he who, after having achieved virtue, has been defeated, has brought to nothing within himself the gates of Jerusalem, having surrendered himself to the intelligible Babylonians. And by her bars you shall understand those upright doctrines and firm reasons that are vigorously strengthened by Him. "He has blessed your sons within you." Christ reigned before the ages without flesh, and He has reigned also in the flesh eternally. The Holy Spirit announces these things to the Church.

PSALM CXLVI "The Lord building Jerusalem, and He will gather together the dispersions of Israel, etc." Those whom wickedness scatters, virtue gathers. Thus also the Lord in the Gospels: "And he who does not gather with Me, scatters."

"He who numbers the multitudes of the stars, etc." The number by which God uses to count the rational beings signifies the differences in the condition of the stars, and the names which He assigns to them signify various spiritual types of knowledge. But concerning the creeping things that are in the sea, He says: "There are creeping things of which there is no number." For how could the spiritual number be applied to those who creep upon their belly and serve pleasures, whose wrath is according to the likeness of the serpent, and the poison of asps is under their lips? And again, Solomon says that those wounded by wickedness are many, and those slain are without number.

"The Lord lifting up the meek, but humbling the sinners even to the earth, etc." It must be sought from where He humbles the sinners.

^A They say that the boundaries of peace are the impassibility of the soul. "And filling you with the fat of wheat, etc." It is similar to the eightieth [Psalm], thus: "And He fed them with the fat of wheat." The grain of wheat is the Savior; therefore, it is also of wheat that God fills Jerusalem.

"Sending forth His word to the earth, etc." He allegorizes the earth here, perhaps as ourselves, who bear the treasure in earthen vessels; but it is better to understand it as the Son of God, who is in the flesh, which the great Lord willed to contain.

"Giving snow like wool, scattering mist like ashes, etc." God is said to give in two ways: either by permitting or by acting; as if someone were speaking about the sun, that it is the one who makes both day and night, but by shining makes the day, and by departing makes the night. Therefore, according to the second meaning, the giving of God here must be understood, since by sending His word He melts them.

"He shall send forth His word, and shall melt them, etc." Snow and frost, and mist and cold, occur to the rational nature by the deprivation of the Sun of Righteousness, which the Word of God melted when He was sent; for He says, "I came to cast fire upon the earth."

^D "Praise the Lord from the heavens, etc." Praise is a hymn to God on the contemplation of those things which have been made.

"Praise Him, all the stars and the light, etc." Light now symbolizes the rational nature; for He says, "You are the light of the world."

^A He must be praised, since to Him is allotted height and glory and thanksgiving from all. And the word "alone" distinguishes Him from those who are not gods. And just as, beginning from the heavens, He has descended to the earth, so now He runs back again from the earth towards heaven. For the powers above, he says, do not cease to praise the Author with thanksgiving; but nevertheless, such a great God has not disdained to call us His own people and to exalt us, having made us conspicuous by goodness alone, and such a great Being not needing service from us. And so that the peoples might not become slothful upon hearing this, He has addressed them as "saints" and has again added that which draws near; for the heavenly things no longer praise Him alone, but the whole earth has been filled to know the Lord, as much water covering the seas.

"To bind their kings in chains, and their nobles with fetters of iron." He who brings together the teachers of the heterodox, and those who seem glorious to them because of their supposed competence, [will bind] their kings in chains, so that they may not advance their own word, and their nobles in fetters of iron, so that they may no longer hold those who were formerly held because of their susceptibility to deception.

"Just as praise is not seemly in the mouth of a sinner, so neither is it in the church of those who do evil, but in the church of the saints; and in this, more than in one or in a few."

"Let Israel rejoice in Him who made him, and let the sons of Zion exult in their King, etc." Since regarding the "according to the image" it is said "He made," but regarding the [creation] from the dust it is said "He formed," and the holy joy is in the "according to the image," therefore Israel is commanded to rejoice in Him who made him. And Christ rules over the sons of Zion, that is, wisdom, the Word, the truth, in whom let them exult.

"Let them praise His name in the dance, etc." If the many, in the same mind and with the same judgment, with one soul and one heart of like accord praise the name and the property of the King, they praise His name in the dance with harmony.

"Let them sing to Him with timbrel and psaltery, etc." Those who have mortified their members which are upon the earth, and have brought them up to the wood to be crucified with Christ, along with the principalities and powers, sing to God with a timbrel; but those who are whole and harmonious in the spirit [sing to Him] with a psaltery.

"For the Lord takes pleasure in His people, and will exalt the meek in salvation, etc."

There is also a festival; but the psaltery and the harp are the spirit and the soul, deadened to the things upon earth, and many in one spirit, and in one soul, and in the same mind, and with the same intent; and if there are many not in concord, they are not a choir. And he who speaks with the tongues of men or of angels, but has not love, is a sounding brass or a clanging cymbal. But he who, in addition to the aforementioned tongues, has love, is a well-sounding cymbal, because of the love that sounds well, or because of the tongue made clear by love, especially when he also interprets; and perhaps not entirely is the clanging cymbal [the symbol of] clanging; for that which is of clanging, clangs to the Lord, and the end is signified by the last verse.

Following a certain custom of Scripture, [it is] stated as a prayer, as in: "Hallowed be Thy name; Thy kingdom come," instead of: "May it be hallowed and may it come." And in the Psalms there are countless such things, such as: "Let their way be darkness and a slippery path." We say this, knowing that such things are also observed elsewhere in the imperative, in: "Let there be light," and similar cases.

"And two-edged swords in their hands, etc." Swords are the reasonings and actions of a soul [delivered] from wickedness and ignorance. By the same: A sword is a rational mind cutting a soul off from wickedness and ignorance.

"To execute vengeance upon the nations, reproofs upon the peoples, etc." Vengeance, indeed, upon the nations—upon the heterodox; but reproofs upon the peoples—upon those who sin, [while being] considered ecclesiastical in their way of life.

"To bind their kings in fetters, and their nobles in iron shackles, etc." He who reconciles the teachers of the heterodox and those among them who are considered noble because of their reputed competence, binds their kings in fetters, so that they may not advance with their word, and their nobles in iron shackles, so that they may no longer hold him who was formerly held because of his being easily deceived.

By the same: A bond is an intelligible [concept, namely] the dispassion of the rational soul; or the fear of the Lord, turning away from wickedness; or spiritual training, not allowing the mind to journey toward wickedness; or spiritual love, preferring nothing to the knowledge of God.

"To execute among them the written judgment, etc."

He who wishes to interpret these also in an honorable way as petitions will say that they are the prayers of the Savior to the Father concerning the creation of the world. But how will the text, "He spoke, and it was created; he commanded, and it was fashioned," be understood soundly? Note, however, that when he says "praise" (in the aorist imperative first) as to those who are already able to do what is commanded, he says "praise ye" (in the last verse); for the former signifies the present time, and the latter the future, even if what is called the imperative mood in the former is indicated by the preceding, and the so-called aorist by the last. The cithara is a practical soul moved by the commandments of Christ and praising God through every action. One cymbal is the orderly hymn of the angels; another is the rational nature of men, as the great Apostle says, that "every tongue shall confess of things in heaven, and things in earth, and things under the earth, that Jesus Christ is Lord, to the glory of God the Father." And he who requests their hymnody will sing a victory song like a cymbal, when the enemy has been brought to annihilation. For as the complete annihilation is unceasing, so the praise to God shall be ushered in; for since "praise is not comely in the mouth of a sinner," so also he must be praised according to the powers which he established and ordained, which let them understand, so that both the speaker and the hearer may participate in them. For the things consistently accomplished through his saints are unutterable. "Praise him according to the multitude of his greatness, etc." When each greatness of God is understood, each of the creatures will also be understood, as well as the multitude of his greatness, of which there is no limit for each one. "Praise him with the sound of the trumpet, etc." According to the spiritual discourse regarding the construction of trumpets in the Book of Numbers, a trumpet must be constructed so that we may praise God in its sound. Such, I think, are the trumpets indicated in the passage: "For the trumpet shall sound, and the dead shall be raised incorruptible"; and in the passage: "With the voice of an archangel and with the trumpet of God he shall descend from heaven." There is also the feast of the new moon of the seventh month, a memorial of trumpets, according to what is said: "Blow the trumpet in the new moon, in the distinguished day of our feast." By the same: A trumpet is a contemplative mind, or a mind entrusted with spiritual teaching.

[GREEK COLUMN] ...the soul. ^A And the same again: If I speak with the tongues of men and of angels, and have not love, I am a sounding cymbal.

Verse 6. Let every spirit praise the Lord, etc. If, according to Solomon, the breath of men is the light of the Lord, let every rational nature, breathing this light, praise the Lord.

[LATIN COLUMN] ...soul of him who is wise in Christ. Likewise: If I speak with the tongues of men and of angels, but have not love, I am a sounding cymbal.

Verse 6. Let every spirit praise the Lord, etc. If, according to Solomon, the breath of men is the light of the Lord, let every rational nature that breathes this light praise the Lord.

ANALYTICAL INDEX TO VOLUME II

[i] The Reader is reminded of the numbers of inserted crasser texts. [i]

A Abarim is interpreted as a crossing, 383. Abida is interpreted as father of my celebrity, 39. Abiezer is interpreted as father of my help, 474. Abimelech is interpreted as my father the king, 67. His wife, by nature of philosophy, 77, 98. The manner of students and wise men of this world, 77, 98. And empty and vain comments for the quality of sects, 67. Abinoem is interpreted as father of sweetness, 472. Abraham begat Isaac more by virtue of faith than by the body's fecundity, 89. He is commanded to offer his son Isaac as a whole burnt offering to the Lord, 81. He hoped that Isaac, whom he was commanded to sacrifice, would rise again, 81. He knew that Christ would be born from his seed, 81. Abraham is the father of many nations, 80. Abraham did not dwell in Egypt, but was a sojourner there, 54. Abraham is called a presbyter, yet not in respect of his body, but the maturity of his heart, 67, 72. Abraham, by consoling words and good promises, is recreated by God, 35. Abraham is tested and examined in his faith, 81. Abraham is the star that shines and illuminates with his deeds, 55. Abraham remembers he must in the death of his children, 82. Abraham’s circumcision, 37. Abraham’s greatness, 82. Abraham’s hospitality, 37. Abraham’s meekness, 55. Abraham’s lap, 372. Abrech is interpreted as father tender, 46. This word means nothing other than to bend the knee, 46. Absalom, the betrayer of Judah and the devil, 548. Abstinence from food is necessary, 299. Abyss of the words of Genesis, 2, explained allegorically, 52. Accipitres (hawks) are spoken of as omens, 333. Achab is wicked, 635. Achab is covetous, 59. Achiman is interpreted as brother of my counsel, 446. Achitophel, 518. Acrabin is interpreted as temptations, 441. Acts of the Apostles are written by Luke, 412. The act of divine mercy is to be ascribed to the will rather than to human need, 571. To perform a good work is expected, and our will and divine aid conspire, 571. Adonai is the name, 559. To worship something else is to worship, 138. Advent of Christ is twofold, 416. Egyptian is no one free, 102. The Egyptians' father is Ham, 102. Egyptians and Pharaoh, to be the servants of the holy one, 109. Egyptians worshiped Ammon Jupiter in the form of a ram, Anubis as a dog, Apis as a bull, 142. Egyptian enchanters and magicians, 159. Egyptians inclined toward a degenerate life, 102. Egyptians were skilled in geometry, 62. Egypt is struck by ten plagues, 140, 149 et seqq. Egypt is a house of servitude, 156. Spiritual Egypt is the land of the humility of the just, 47. Egypt is a figure of the world, 101. Enigmatical, 317. Aermon, who is called the Sanier by the Phoenicians, or the Amorite Saneir, 831. Aermon is interpreted as aversion of wild beasts, 77. Eternity of the Son of God, 488. Ethiopia is called Chus in Hebrew, 28. The people of Ethiopia, by some, are said to cut out, 16. Agar wandered through the desert, 80. Paschal lamb is sacrificed on the fourteenth moon, in the middle of this tenth day, 122. Aioth is interpreted as praise, 466. Alexandrian Kings' empire is predicted by Daniel, 8. Alexander, Bishop of Jerusalem, was most mild, 482. Allegorical interpretation of Scripture is displeasing to many, as in Origen, 95. Golden altar of incense, 163. Altar of burnt offerings, 163. Altitude and depth, what distinction they have from each other, 64. Amalech is interpreted as peoples stripping or declining, 343. Amalech is interpreted as peoples stripping, 474. Bitterness of the waters of Mara, 151, 152 et seqq. The other breast of the Amazons is cut off, 16. Ambrose, a most holy man, and student of Origen, 526. A close relative, or one more secret to the body, is the tunic or the stole, 109. Amorite is interpreted as bitter or bitterness, 432. Amorite is interpreted as making bitter, 431. Amorites are interpreted as those bringing on bitterness, or talkative, 315. Andrew the Apostle, having been allotted Scythia, went to preach the Gospel, 21. Guardian angel is given to each of the faithful, 350. Angels are guardians, 451. Angels are entrusted as dispensers and regulators of our soul, 681. Angels hold the duty of our souls, 83. Holy angels assist those who are in need of good works, 271. Angels of God are the helpers of the just, 286. The principality of angels for each nation is according to merit, 105. To individual angels are the nations assigned as they deserved, 85. Angels governing the nations are set over them, 157. Angels are not assigned to govern the provinces of the earth by chance, 451. Angels of God ascend and descend to the son of man, to find in each of us that which he may offer to God, 212. Angels have cared for and have begun to profit various nations, in the future age they will be princes, 308. Angels to whom the care of souls is entrusted will come along with the judgment of God, whether upon men, or through the negligence of those who monitored and guarded them, 365. A...