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are despised. For those who are concerned with material and earthly things, by being attached to them, cast away the stature of the soul and the wealth they had, if they had not preferred material things. For this reason they are also called "those who are not," as in, "Do not hand over your scepter to those who are not." 108 Ps 16,14b-e The division of the life of those who agree and are of one mind for evil is beneficial; for what evil they proposed to do in one accord, this they cast away, it having become unfinished when they became divided among themselves, as happened in the case of those who proposed to build a tower and a city for their own harm. For God, doing them good, confused their tongues, so that each one no longer knew what was said by his neighbors, in order that the ignorance that came upon them, having caused them to be divided among themselves, might show their purpose to be unfinished. This then is what is meant in, "Divide them in their life." And their belly was filled with your hidden things; and God's hidden things are those unworthy of his memory, the remnants of all of which they left to their infants after their belly was filled. That reprehensible things are unworthy of God's sight is shown from Cain (for this one "went out from the face of God") and from "The lawless do not remain before your eyes." Having been filled with these things of those who are far from God, they left the remnants to their infants, having been sated with swine's food, that is, unclean things. For of all those who defile, more grievous are those who both harm themselves and become the cause for others, which is shown through "And they left the remnants to their infants." For they are not able to deceive perfectly; wherefore it is written concerning them: "Because they wronged infants, they will be slain, and examination will destroy the ungodly." A scripture is brought forward having, "They were sated with sons;" on account of whom they had grandchildren to satiety. Having been divided in their own life, they had manifold harm. For not only they but also their infants were sated with the hidden things of God. 109 Ps 16,15 They indeed thus, he says, according to what has been said, "But I in righteousness will appear before your face;" for virtue is not among the things hidden from you as is their evil. And they, being arrogant and thinking themselves to be full of all things while having nothing, so that from this they seem to be sated, but I, knowing in part now, will then be sated, when your glory appears, subsisting according to the perfection to come, to which it is then possible to approach "Face to face." It is possible to understand "the glory of God that will be seen" as the only-begotten Son concerning whom it is written: "All flesh will see his salvation," and "the glory of the Lord will be seen." Each of these things is fulfilled when "We behold the glory of the Son, glory as of the only-begotten from the Father, full of grace and truth."

110 Ps 17,1 But let them be numbered with the enemies from whom he was delivered and

various unseen ones. And let the apparent meanings be said for each word. "To the end," it says, "for the servant of the Lord, David." "End" in these things should be taken as victory over all the enemies; for on behalf of this are both the wars and all things contributing to the valor of a king. And "end" is rightly called that for the sake of which are the other things, but it is itself for the sake of nothing. Therefore, when victory has occurred, one must not give thanks to another than to the God who granted it. For it was said to him by Ezra: "From you is the victory." And David offers the ode to the Lord, as his servant and attendant, wisely and faithfully recounting all the words of thanksgiving on that day (that is, in that illumination), when all the enemies and Saul the king of Israel were overthrown, David having been delivered from them unharmed. And these things are according to the history. But since to many of the faithful the ode seems to be from the person of the Savior, it must be said that the victory hymn was spoken after the resurrection from the dead, he having been delivered from

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εὐτελίζονται. οἱ γὰρ περὶ τὰ ὑλικὰ καὶ χοϊκὰ γινόμενοι προσπαθοῦντες αὐτοῖς ἀποβάλλουσιν τῆς ψυχῆς τὸ ἀνάστημα καὶ τὸν πλοῦτον ον ειχον, εἰ μὴ τὰ ὑλικὰ προτέθειντο. διὰ τοῦτο καὶ μὴ οντες ὀνομάζονται ὡς ἐν τῷ Μὴ παραδῷς τὸ σκῆπτρόν σου τοῖς μὴ ουσιν. 108 Ps 16,14b-ε Τῶν ἐπὶ κακῷ συμφωνούντων καὶ ὁμονοούντων τῆς ζωῆς ὁ μερισμὸς ὠφέλιμος· ο γὰρ πρᾶξαι προτέθειντο κακὸν ὁμοφρονοῦντες, τοῦτο ἀποβάλλουσιν ἀτελὲς γινόμενον διαστασιάσαντες πρὸς αὐτούς, ὡς γέγονεν ἐπὶ τῶν προτεθειμένων πύργον καὶ πόλιν οἰκοδομῆσαι ἐπὶ κακῷ τῷ ἑαυτῶν· εὐεργετῶν γὰρ αὐτοὺς ὁ θεὸς συνέχεεν τὰς γλώσσας αὐτῶν, ὡς μηκέτι εἰδέναι εκαστον τὰ παρὰ τῶν πλησίον λεγόμενα, ινα ἡ προκαταλαβοῦσα αγνοια διαστασιάζειν αὐτοὺς πρὸς ἑαυτοὺς παρασκευάσασα ἀτελῆ τὴν πρόθεσιν αὐτῶν ἀποδείξῃ. τοῦτο ουν ἐστι τὸ δηλούμενον ἐν τῷ ∆ιαμέρισον αὐτοὺς ἐν τῇ ζωῇ αὐτῶν. Καὶ τῶν κεκρυμμένων σου ἐπλήσθη ἡ γαστὴρ αὐτῶν· κεκρυμμένα δὲ θεοῦ τὰ ἀνάξια τῆς μνήμης αὐτοῦ, ων πάντων τὰ κατάλοιπα τοῖς νηπίοις κατέλειπον μετὰ τὸ πλησθῆναι τὴν κοιλίαν αὐτῶν. οτι δὲ ἀνάξια τῶν οψεων τοῦ θεοῦ τὰ ἐπίληπτα, παρίσταται ἐκ τοῦ Κάϊν ( ̓Εξῆλθεν γὰρ ουτος ἀπὸ προσώπου τοῦ θεοῦ) καὶ ἐκ τοῦ Οὐ διαμένουσι παράνομοι κατέναντι τῶν ὀφθαλμῶν σου. Τούτων τῶν μακρὰν θεοῦ τυγχανόντων ἐμφορηθέντες τὰ κατάλοιπα ειασαν τοῖς νηπίοις αὐτῶν, χορτασθέντες ὑείων τουτέστιν ἀκαθάρτων. πάντων γὰρ τῶν μολυνόντων χαλεπώτεροι οἱ καὶ ἑαυτοὺς βλάπτοντες καὶ ἑτέρων αιτιοι γινόμενοι, ο δηλοῦται διὰ τοῦ Καὶ ἀφῆκαν τὰ κατάλοιπα τοῖς νηπίοις αὐτῶν. τέλειον γὰρ ἀπατῆσαι οὐχ οιοί τέ εἰσιν· διὸ περὶ αὐτῶν γέγραπται· ̓Ανθ' ων γὰρ ἠδίκουν νηπίους, φονευθήσονται, καὶ ἐξετασμὸς ἀσεβεῖς ὀλεῖ. Φέρεται γραφὴ εχουσα ̓Εχορτάσθησαν υἱῶν· δι' ους υἱωνοὺς εἰς κόρον εσχον. διαμερισθέντες ἐν τῇ ζωῇ ἑαυτῶν, πολύτροπον τὴν βλάβην εσχον. οὐ μόνον γὰρ αὐτοὶ ἀλλὰ καὶ οἱ νήπιοι αὐτῶν ἐκορέσθησαν τῶν κεκρυμμένων τοῦ θεοῦ. 109 Ps 16,15 ̓Εκεῖνοι μὲν ουτω, φησίν, καθ' α ειρηται, ̓Εγὼ δὲ ἐν δικαιοσύνῃ ὀφθήσομαι τῷ προσώπῳ σου· οὐ γὰρ τῶν κρυπτομένων ἀπὸ σοῦ ἡ ἀρετὴ ὡς ἡ ἐκείνων κακία. κἀκεῖνοι μὲν αὐθάδεις οντες καὶ οἰόμενοι πάντων ειναι πλήρεις μηδὲν εχοντες ὡς ἀπεντεῦθεν δοκεῖν αὐτοὺς κεχορτάσθαι, ἐγὼ δὲ ἐκ μέρους γινώσκων αρτι τότε χορτασθήσομαι, οτ' αν ὀφθῇ ἡ δόξα σου ὑφισταμένη κατὰ τὸ ἐρχόμενον τέλειον, ῳ προσβάλλειν τότε δυνατὸν Πρόσωπον πρὸς πρόσωπον. δυνατὸν ὀφθησομένην θεοῦ δόξαν ἐκλαβεῖν τὸν μονογενῆ υἱὸν περὶ ου γέγραπται· Οψεται πᾶσα σὰρξ τὸ σωτήριον αὐτοῦ, καὶ ὀφθήσεται ἡ δόξα κυρίου. πληροῦται τούτων εκαστον, οτ' αν Θεασώμεθα τὴν δόξαν τοῦ υἱοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας.

110 Ps 17,1 Συναριθμείσθωσαν δὲ τοῖς ἐχθροῖς τοῖς ἀφ' ων ἐρρύσθη καὶ

ἀόρατοι διάφοροι. ̔Ρηθείη δὲ καὶ πρὸς ἑκάστην λέξιν τὰ φαινόμενα. Εἰς τὸ τέλος, φησίν, τῷ παιδὶ κυρίου τῷ ∆αυίδ. τέλος ἐν τούτοις ληπτέον κατὰ πάντων τῶν ἐχθρῶν νίκην· ὑπὲρ ταύτης γὰρ καὶ οἱ πόλεμοι καὶ πάντα τὰ συντείνοντα πρὸς ἀριστείαν βασιλέως. τέλος δὲ ὀρθῶς λέγεται τὸ ου χάριν τὰ αλλα, αὐτὸ δὲ οὐδενὸς ενεκα. νίκης τοιγαροῦν ὑπαρξάσης οὐκ αλλῳ δεῖ εὐχαριστῆσαι η τῷ θεῷ τῷ ὀρέξαντι αὐτήν. ειρηται γὰρ πρὸς αὐτὸν ὑπὸ τοῦ Εσδρα· Παρὰ σοῦ ἡ νίκη. ἀναφέρει δὲ τὴν ᾠδὴν ὁ ∆αυὶδ τῷ κυρίῳ, ὡς παῖς καὶ θεραπευτὴς αὐτοῦ πάντας τοὺς λόγους τῆς εὐχαριστίας σοφῶς καὶ πιστῶς διεξιὼν ἐν τῇ ἡμέρᾳ (τουτέστιν ἐν τῷ φωτισμῷ) ἐκείνῃ, οτε πάντες οἱ ἐχθροὶ καὶ ὁ τοῦ ̓Ισραὴλ βασιλεὺς Σαοὺλ κατελύθησαν, τοῦ ∆αυὶδ ἀβλαβοῦς ἀπ' αὐτῶν ῥερυσμένου. καὶ ταῦτα ὡς πρὸς τὴν ἱστορίαν. ̓Επειδὴ δὲ πολλοῖς τῶν πιστῶν δοκεῖ ἐκ προσώπου τοῦ σωτῆρος ειναι τὴν ᾠδήν, λεκτέον μετὰ ἀνάστασιν τὴν ἐκ νεκρῶν εἰρῆσθαι τὸν ἐπινίκιον υμνον, ῥυσθέντος αὐτοῦ ἐκ