25

evangelizing Zion. Therefore, the prophet, seeking a man equal to an angel, one who is able to say, “But our citizenship is in heaven,” asked the one to whom the Master replies: “Walking,” etc. 86 Ps 14,3 The one described from the preceding verses, being a lover of his neighbor and a lover of his companion, hastens to be wise, associating with the wise, with all his strength withdrawing himself from the foolish, so that he may not be known as one of them. If, therefore, he avoids the wicked, and is with the good (for the wise with whom he has chosen to journey are good), he does not accept reproach against those who are near him, since those who have evil men near them are always reproached, just as those who have good neighbors and friends are praised. This very one is displeasing to the one who says: “He who walks in a blameless way, this one ministered to me; he who speaks unrighteous things did not prosper before my eyes.” 87 Ps 14,4c The oath of such a great man is an irreproachable word, by which “Yes, yes” and “No, no” is confirmed. But if at some time, for the sake of those to whom the word is addressed, there is need also of God as a witness, he does this also without hesitation, just as the divine apostle, leaving a model and a guide for oaths in his Epistles, says in one place: “God is my witness, whom I serve in the gospel of his Son;” and in another: “I call God as witness upon my soul;” and again: “The God who is over all knows, I do not lie.” For this is an irreproachable pledge; for an oath is nothing other than a word with the testimony of God, or a matter being confirmed with the testimony of God. But however the oath may be, he who swears to his neighbor does not break his word. 88 Ps 14,5ab It is also possible to lend spiritually without interest, as was signified when it was said to the disciples of Jesus by the Teacher: “And from him who would borrow from you, do not turn away.” For how could one say this was spoken in a physical sense to those who say, “We have left everything and followed you,” to those who say with boldness, “Silver and gold have I none”? Since, therefore, physical lending is precluded for the saints (if ever they are said to do this), one must understand it spiritually, of everyone lending intellectually the teaching word, which is silver, for the purpose of gaining something physical. For even if, by sowing spiritual things in their teaching, they receive carnal things for the sole purpose of being fed (“For the laborer is worthy of his food”), nevertheless they do not lend; for they do not receive what is according to the worth of the rational silver given, but only food. 89 Ps 14,5c But he will not be shaken forever, remaining throughout life in the virtues he has achieved. For what is said here is the same as “I will never eat meat forever,” and “He shall be your slave forever.” He who has heard the words of Jesus and done them remains unshaken forever; for he has the foundations of his own way of life, which is called a house, established upon Christ, who is called a rock. Thus were they steadfast concerning those of whom Jesus said: “There are some of those standing here;” and also concerning those of whom the apostle writes: “being rooted and grounded in love.” But whether “not being shaken forever” also signifies some greater extension of an age, similar to what is said in “And everyone who lives and believes in me will live forever,” consider.

90 Ps 15,1a Remaining unshaken forever, the saints achieve a life not limited by time but remaining always, like a pillar that is a symbol of their victory; and for this reason the title of the psalm to be expounded is said to be “A pillar inscription of David.” For their deeds are not of those things that are destroyed and no longer exist; but the deeds of sinners are such that they do not remain. For the enjoyment of sin is said to be temporary, and the sin of the sinner and the wicked will not be; for when sought, it will not be found. But the life of the saints is not such; for they look to the things that are not seen and are eternal. It is said, therefore,

25

εὐαγγελιζόμενος Σιών. ἰσάγγελον τοίνυν ανδρα ζητῶν ὁ προφήτης, τὸν δυνάμενον λέγειν ̔Ημῶν δὲ τὸ πολίτευμα ἐν οὐρανοῖς ὑπάρχει, ἠρώτα πρὸς ον ἀποκρίνεται ὁ δεσπότης· Πορευόμενος κτλ. 86 Ps 14,3 ̔Ο διαγραφόμενος ἐκ τῶν προκειμένων φιλάλληλος καὶ φιλέταιρος ὑπάρχων σπεύδει σοφὸς ειναι, σοφοῖς συνδιατρίβων, παντὶ σθένει τῶν ἀφρόνων ἀπάγων ἑαυτόν, οπως μὴ γνωσθῇ εις ων αὐτῶν. εἰ τοίνυν ἐκτρέπεται τοὺς φαύλους, σύνεστι δὲ τοῖς ἀγαθοῖς (ἀγαθοὶ γὰρ οἱ σοφοὶ οις συμπορεύεσθαι προτέθειται), ὀνειδισμὸν οὐ δέχεται ἐπὶ τοῖς ἐγγίζουσιν αὐτῷ, ὀνειδιζομένων ἀεὶ τῶν ἐχόντων κακοὺς ἐγγίζοντας αὐτοῖς ὡς αυ ὑμνουμένων τῶν πλησίον καὶ φίλους ἀγαθοὺς ἐχόντων. τούτῳ αὐτῷ ἀπαρέσκεται ὁ φάσκων· Πορευόμενος ἐν ὁδῷ ἀμώμῳ, ουτός μοι ἐλειτούργει· λαλῶν αδικα οὐ κατεύθυνεν ἐναντίον τῶν ὀφθαλμῶν μου. 87 Ps 14,4c Εστιν δὲ ορκος τοῦ τηλικούτου ἀνδρὸς ἀκατάγνωστος λόγος, ἐφ' ῳ βεβαιοῦται τὸ Ναὶ ναὶ καὶ τὸ Ου ου. εἰ δὲ καί ποτε τῶν πρὸς ους ὁ λόγος χάριν καὶ θεοῦ μάρτυρος χρεία, ἀπεριέργως καὶ τοῦτο ποιεῖ, ὡς ὁ θεσπέσιος ἀπόστολος τύπον καὶ ἀγωγὴν ορκων καταλειπὼν ἐν ταῖς ̓Επιστολαῖς οπου μέν φησιν· Μάρτυς μοί ἐστιν ὁ θεὸς ῳ λατρεύω ἐν τῷ εὐαγγελίῳ τοῦ υἱοῦ αὐτοῦ· οπου δέ· Μάρτυρα τὸν θεὸν ἐπικαλοῦμαι ἐπὶ τὴν ἐμὴν ψυχήν· καὶ πάλιν· Οιδεν ὁ ων θεὸς ἐπὶ πάντας, οὐ ψεύδομαι. αυτη γὰρ ἀνεπίληπτος πίστις· καὶ γὰρ ορκος οὐδὲν ετερόν ἐστιν η λόγος μετὰ θεοῦ μαρτυρίας η πρᾶγμα βεβαιούμενον μετὰ θεοῦ μαρτυρίας. οπως δ' αν εχῃ ὁ ορκος, οὐκ ἀθετεῖ ὀμνὺς τῷ πλησίον. 88 Ps 14,5ab Εστιν δὲ καὶ δανείζειν πνευματικῶς ανευ τόκου, καθὸ σημαινόμενον ειρηται τοῖς μαθηταῖς ̓Ιησοῦ πρὸς τοῦ διδασκάλου· Καὶ τὸν θέλοντα ἀπὸ σοῦ δανείσασθαι μὴ ἀποστραφῇς. πῶς γὰρ αν αἰσθητῶς τοῦτο φήσειέν τις εἰρῆσθαι τοῖς λέγουσιν ̓Αφήκαμεν πάντα καὶ ἠκολουθήσαμέν σοι, τοῖς μετὰ παρρησίας λέγουσιν ̓Αργύριον καὶ χρυσίον οὐχ ὑπάρχει μοι; ἐπεὶ τοίνυν περιγράφεται τὸ αἰσθητῶς δανείζειν τοὺς ἁγίους (αν ποτε λέγωνται τοῦτο ποιεῖν), πνευματικῶς αὐτὸ ἐκλαβεῖν δεῖ, δανείζοντος παντὸς νοητῶς τὸν διδάσκοντα λόγον οντα ἀργύριον ἐπὶ τῷ κερδῆσαί τι σωματικόν. εἰ γὰρ καὶ σπείροντες τὰ πνευματικὰ ἐν τῷ διδάσκειν τὰ σαρκικὰ δέχονται πρὸς μόνον τὸ τραφῆναι ( Αξιος γὰρ ὁ ἐργάτης τῆς τροφῆς αὐτοῦ), ομως οὐ δανείζουσιν· οὐ γὰρ τὸ κατ' ἀξίαν τῶν δοθέντων λογικῶν ἀργυρίων δέχονται, ἀλλ' η μόνην τροφήν. 89 Ps 14,5c Οὐ σαλευθήσεται δὲ εἰς τὸν αἰῶνα, διὰ βίου μένων αις κατώρθωσεν ἀρεταῖς. ταὐτὸν γὰρ τὸ λεγόμενον ἐνταῦθα τῷ Οὐ μὴ φάγω κρέα εἰς τὸν αἰῶνα, καὶ τῷ Εσται σοι δοῦλος εἰς τὸν αἰῶνα. ασειστος εἰς τὸν αἰῶνα μένει ὁ ἀκούσας τῶν ̓Ιησοῦ λόγων καὶ ποιήσας αὐτούς· εχει γὰρ τῆς ἑαυτοῦ πολιτείας οἰκίας ὀνομαζομένης τοὺς θεμελίους ἐπὶ τὸν Χριστὸν ἱδρυμένους, καλούμενον πέτραν. ουτω βέβαιοι ησαν περὶ ων ̓Ιησοῦς ειπεν· Εἰσί τινες τῶν ωδε ἑστηκότων· καὶ ετι περὶ ων ὁ ἀπόστολος γράφει· Τεθεμελιωμένοι καὶ ἐρριζωμένοι ἐν τῇ ἀγάπῃ. εἰ δὲ τὸ εἰς τὸν αἰῶνα μὴ σαλεύεσθαι καὶ πλείονά τινα παρέκτασιν αἰῶνος ἐμφαίνει παραπλησίως τῷ εἰρημένῳ Καὶ πᾶς ὁ ζῶν καὶ πιστεύων εἰς ἐμὲ ζήσεται εἰς τὸν αἰῶνα, ἐπίσκεψαι.

90 Ps 15,1a ̓Ακλόνητοι μένοντες εἰς τὸν αἰῶνα οἱ αγιοι βίον κατορθοῦσιν οὐ

χρόνῳ περιοριζόμενον ἀλλ' ἀεὶ μένοντα, οια στήλην τῆς νίκης αὐτῶν σύμβολον ουσαν· καὶ ταύτη στηλογραφία τοῦ ∆αυὶδ ειναι ειρηται ἡ τοῦ ἐκτεθησομένου ψαλμοῦ προγραφή. οὐ γὰρ τῶν καταλυομένων καὶ μηκέτι ὑπαρχουσῶν αἱ πράξεις αὐτῶν τυγχάνουσιν· ουτω δ' εχουσιν αἱ τῶν ἁμαρτωλῶν ὡς μὴ παραμένειν αὐτάς. πρόσκαιρος γοῦν ἡ τῆς ἁμαρτίας ἀπόλαυσις ειρηται, καὶ τὸ μὴ εσεσθαι τὴν ἁμαρτίαν τοῦ ἁμαρτωλοῦ καὶ πονηροῦ· ζητουμένη γὰρ οὐχ εὑρεθήσεται. ἀλλ' οὐχ ὁ τῶν ἁγίων βίος τοιοῦτος· σκοποῦσι γὰρ τὰ μὴ βλεπόμενα καὶ αἰώνια. λέγεται γοῦν