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the human, made like us in all things except sin; but neither was his flesh without a soul, as some have supposed. For how could flesh without a soul say that it has God at its right hand and foresees him always, so that it might not sin? For sinful motion arises from being shaken. But if these things are impossible (for a body does not foresee God, nor does it have the understanding of the one who is at its right hand and before it always), it remains that these things were said humanly, according to the economy, by the Word of God who was incarnate unchangeably and perfectly and truly; for all things will be said as from one person, both those befitting God and those that are human, therefore as a man, when he came to be, having God at his right hand he would not be shaken, even if bitter things surrounded him, even if the kings of the earth stood by and the rulers were gathered together against the Lord and against his Christ; thus, not being shaken in his soul, 'He committed no sin, nor was deceit found in his mouth,' having been tempted in all things in like manner, without sin. Next it is added how his heart was gladdened and his tongue rejoiced at having the Lord at his right hand and before him always. This is a praiseworthy rejoicing and gladness, when it does not happen because of some ordinary thing but because of the contemplation of God. 97 Ps 15,9c.10 And from these syllables it is especially shown that the Lord became fully human; for with his flesh laid in the tomb, his soul was in the heart of the earth three days and three nights, after which he rose and took the flesh which he had for a time separated from the body. But it is said that the flesh rested in hope because of the resurrection that would immediately follow; for it was not dissolved or suffered any corruption, but remaining unharmed it was joined again to the soul that was not abandoned to Hades. But if the aforementioned soul, being separated from the flesh, subsists and is in Hades, where the rational souls of men are, it is clear that it cannot be irrational; for the irrational soul, when separated from the flesh, does not subsist, nor does it go to Hades. But indeed the soul of Jesus had experience of both; for it was both in the place of human souls, and being outside the flesh it lives and subsists; therefore it is rational and consubstantial with the souls of men, just as his flesh is consubstantial with the flesh of men, having come from Mary. And though he seemed to have suffered through the cross, yet he did not see corruption, his soul and his flesh, from which he was composed, remaining unharmed. again, the holy one of God not having seen corruption but also being the cause of the resurrection of the other dead; for through him, the firstborn from the dead, our corruptible and mortal nature, having put on incorruption, is made immortal together with the holy one of God who did not see corruption. 98 Ps 15,11 Having risen from the dead, the incarnate Word of God sings praise, insofar as he became man without ceasing to be God, to the one who showed him the paths leading to eternal life, so that he who fills the saints with all spiritual gladness might also be filled with perfect gladness. And the face of God is his image and the character of his substance. And what follows for the one who has walked the revealed paths of life but to have divine delight in the right hand of God, which is truth and wisdom? And this is the only-begotten Son of God. And since the delight at the right hand of God is unsurpassable, it will be the final desired end; for all things are not for the sake of another but for its own sake.

99 Ps 16,2 Some condemn the one who prays for arrogance, saying that

it is the character of the moderate; no one will say, 'Hear, O Lord, my righteousness,' and 'Let my judgment come forth from your presence.' But David was not arrogant, doing all the wills of God, but wishing to be judged with goodness, he besought that it come forth from him

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τὸ ἀνθρώπινον, ὁμοιωθὲν ἡμῖν κατὰ πάντα χωρὶς ἁμαρτίας· ἀλλ' οὐδὲ αψυχος ην αὐτοῦ ἡ σὰρξ, ως τινες ἐνόμισαν. πῶς γὰρ σὰρξ ψυχὴν οὐκ εχουσα ἐρεῖ ἐκ δεξιῶν εχειν θεὸν καὶ προορᾶν αὐτὸν διαπαντός, ινα μὴ ἁμαρτάνῃ; ἁμαρτητικὴ γὰρ κίνησις ἐκ τοῦ σαλευθῆναι παρίσταται. εἰ δὲ ἀδύνατα ταῦτα (σῶμα γὰρ οὐ προορᾷ θεόν, οὐ νόησιν εχει τοῦ οντος ἐκ δεξιῶν καὶ ἐνώπιον διαπαντός), λείπεται κατ' οἰκονομίαν ἀνθρωπίνως εἰρῆσθαι ταῦτα ὑπὸ τοῦ θεοῦ λόγου σαρκωθέντος ἀτρέπτως καὶ τελείως καὶ ἀληθῶς· ὡς ἐξ ἑνὸς γὰρ προσώπου τὰ πάντα λελέξεται, τά τε θεοπρεπῆ καὶ ἀνθρώπινα, ὡς ανθρωπος τοίνυν οτε γέγονεν, ἐκ δεξιῶν εχων τὸν θεὸν οὐ κλονηθείη, καν πικρὰ περιεστηκότα ῃ, καν παραστῶσιν οἱ βασιλεῖς τῆς γῆς καὶ συναχθῶσιν οἱ αρχοντες ἐπὶ τὸ αὐτὸ κατὰ τοῦ κυρίου καὶ κατὰ τοῦ χριστοῦ αὐτοῦ· ουτω γοῦν μὴ κλονηθεὶς κατὰ ψυχήν, ̔Αμαρτίαν οὐκ ἐποίησεν οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ, πειρασθεὶς κατὰ πάντα καθ' ὁμοιότητα χωρὶς ἁμαρτίας. ̔Εξῆς ἐπιφέρεται ὡς ηὐφράνθη ἡ καρδία αὐτοῦ καὶ ἠγαλλιάσατο ἡ γλώσσα αὐτοῦ ἐπὶ τῷ εχειν ἐκ δεξιῶν καὶ ἐνώπιον ἑαυτοῦ τὸν κύριον διαπαντός. ἐπαινετὴ ἀγαλλίασις καὶ εὐφροσύνη τυγχάνει, οτε οὐ διά τι τῶν τυχόντων γίνεται ἀλλ' ἐπὶ κατανοήσει θεοῦ. 97 Ps 15,9c.10 Καὶ ἐκ τούτων τῶν συλλαβῶν δηλοῦται μάλιστα τελείως ἐνηνθρωπηκέναι τὸν κύριον· τῆς γὰρ σαρκὸς ἀποτεθειμένης ἐν τῷ μνημείῳ ἡ ψυχὴ αὐτοῦ γέγονεν ἐν τῇ καρδίᾳ τῆς γῆς τρεῖς ἡμέρας καὶ τρεῖς νύκτας, μεθ' ο ἀναστὰς ελαβε τὴν σάρκα ην τέως διαζεύξας ην ἀπὸ τοῦ σώματος. ειρηται δὲ ἐπ' ἐλπίδι κατεσκηνωκέναι ἡ σὰρξ διὰ τὴν ἐσομένην παρ' αὐτὰ ἀνάστασιν· οὐ γὰρ διαλυθεῖσα η φθοράν τινα παθοῦσα ἀλλ' ἀβλαβὴς διαμείνασα συνεζεύχθη πάλιν τῇ μὴ ἐγκαταλειφθείσῃ εἰς τὸν ᾳδην ψυχῇ. εἰ δὲ ἡ προκειμένη ψυχὴ καὶ σαρκὸς χωριζομένη ὑφέστηκεν καὶ ἐν τῷ ᾳδῃ γίνεται, ενθα αἱ λογικαὶ τῶν ἀνθρώπων ψυχαί, δῆλον οτι οὐ δύναται αλογος ειναι· ἡ γὰρ αλογος ψυχὴ χωριζομένη σαρκὸς οὐχ ὑφίσταται οὐδὲ εἰς τὸν ᾳδην πορεύεται. ἀλλὰ μὴν ἡ τοῦ ̓Ιησοῦ ψυχὴ ἑκατέρων πείραν εσχεν· γέγονε γὰρ καὶ ἐν τῷ χωρίῳ τῶν ἀνθρωπίνων ψυχῶν, καὶ τῆς σαρκὸς ἐκτὸς γενομένη ζῇ καὶ ὑφίσταται· λογικὴ αρα καὶ ταῖς ψυχαῖς τῶν ἀνθρώπων ὁμοούσιος, ωσπερ καὶ ἡ σὰρξ ὁμοούσιος τῇ τῶν ἀνθρώπων σαρκὶ τυγχάνει ἐκ τῆς Μαρίας προελθοῦσα. Εἰ δὲ καὶ εδοξεν πεπονθέναι διὰ τὸν σταυρόν, ἀλλ' ουν οὐκ ειδεν διαφθοράν, ἀβλαβῶν διαμεινάντων τῆς τε ψυχῆς καὶ τῆς σαρκὸς ἐξ ων συντεθέντων ἀνεδείχθη. πάλιν ὁ οσιος τοῦ θεοῦ οὐχ ἑωρακὼς διαφθορὰν ἀλλὰ καὶ αιτιος τῆς τῶν αλλων νεκρῶν ἐγέρσεως· δι' αὐτὸν γὰρ πρωτότοκον ἐκ τῶν νεκρῶν γεγενημένον τὸ φθαρτὸν καὶ θνητὸν ἡμῶν ἀφθαρσίαν ἐνδυσάμενον συναπαθανατίζεται τῷ μὴ ἑωρακότι διαφθορὰν ὁσίῳ τοῦ θεοῦ. 98 Ps 15,11 ̓Εκ νεκρῶν ἀναστὰς ὁ σαρκωθεὶς τοῦ θεοῦ λόγος ὑμνεῖ, καθὸ ανθρωπος γέγονε μὴ ἀπολειπὼν καὶ τοῦ ειναι θεός, τὸν φανερώσαντα αὐτῷ τὰς ἀγούσας ὁδοὺς ἐπὶ τὴν αἰώνιον ζωήν, ινα καὶ εὐφροσύνης πληρωθῇ τελείας ὁ πάσης εὐφροσύνης πνευματικῆς ἐμπιμπλῶν τοὺς ἁγίους. θεοῦ δὲ πρόσωπον ἡ εἰκὼν αὐτοῦ καὶ ὁ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ. τί δὲ ἀκολουθεῖ τῷ ὁδεύσαντι τὰς γνωσθείσας ὁδοὺς τῆς ζωῆς η τὸ θείαν τέρψιν εχειν ἐν τῇ δεξιᾷ τοῦ θεοῦ ουσῃ ἀληθείᾳ καὶ σοφίᾳ; αυτη δέ ἐστιν ὁ μονογενὴς τοῦ θεοῦ υἱός. καὶ ἐπεὶ ἀνυπέρβλητος τυγχάνει ἡ ἐν τῇ δεξιᾷ τοῦ θεοῦ τέρψις, τέλος εσται εσχατον ὀρεκτὸν ουσα· οὐ γὰρ αλλου χάριν ἀλλ' αὐτῆς ενεκα τὰ πάντα.

99 Ps 16,2 ̓Αλαζονείαν καταψηφίζονταί τινες τοῦ εὐχομένου φάσκοντες ὡς

τῶν μετρίων τὸ ηθος· οὐδεὶς λέξει τὸ Εἰσάκουσον, κύριε, τῆς δικαιοσύνης μου, καὶ τὸ ̓Εκ προσώπου σου τὸ κρίμα μου ἐξέλθοι. ἀλλ' οὐκ ἀλαζὼν ὁ ∆αυὶδ ποιῶν πάντα τὰ θελήματα τοῦ θεοῦ ἀλλὰ σὺν ἀγαθότητι κριθῆναι θέλων παρεκάλει ἐξελθεῖν αὐτοῦ