Fragmenta in Psalmos

 A lover of God is roused toward God both through a house and a vessel dedicated to God. This one thing therefore and only have I sought, for God to dw

 according to the difference of the manner according to what was said again by the Savior, that And there are many mansions with my Father. 15 Ps 34,6

 25 Ps 37,4a He compares his much-suffering and much-afflicted state to a body completely mistreated, such as also in Isaiah the From the feet to the

 favored and extending the good things forever. These three, he says, remain: faith, hope, love. 34 Ps 39,5 In this, he says, is man blessed: in placin

 Especially in Christ we hear of innocence, the purity from all evil, which the creator sought from men who were made for this purpose, so that they mi

 Why speaks of the passion of forgetfulness, but it indicates a voluntary forgetfulness, the lack of concern for man, the one unworthy of care from G

 once for all we boast in you through all time and to your name we give thanks by which we are saved, just as it is also said through Ezekiel, It is no

 of them not a small portion (for many also of those from the Jews have believed), he makes a kind of prelude to the mystagogy concerning these things,

 to the head, and you will be to the tail. Because indeed those who in ancient times became proselytes of the law in order to be reconciled to God, now

 78 Ps 48,4.5 I will take up, he says, a hidden wise word, mixing the riddle with a song. Why did he not say to open the mouth to a parable, but to inc

 man's sin entered into the world, and evil was rooted in the first woman and from her it passes through childbirth to those who are born. This is said

 promise brought these things. 99A Ps 70,19.20 He begins the hymn from the point where it was promised, immediately acting, loudly proclaiming the heig

 For the whole world has also blossomed with the fruit of Christ and a countless multitude of the children of Christ appearing in each city like grass

 111a Ps 73,4a The mention of the places is necessary because of the lawlessness of the people. because there was no cause for indignation against the

 that is, mountains of food. For he called food prey also in Psalm 131, saying, *Blessing I will bless her prey*, which indeed Symmachus in that place

 (not the one who leads it around in a circle) and stretched it out as a tent to dwell in (not to be rolled up as a circle) and Isaiah says that those

 master. For even if the accusations against the servants were just, but there is also a sparing concern for what is one's own when it is inhumanely ra

 The aforementioned vine covered the mountains with its shadow, because it surpassed all height and all power above the earth, and with the extensions

 he says, the reconciliation of the world, but later the acceptance is life from the dead, the perfect good will of God having been shown to men, whene

 my eyes have grown weak from poverty. Symmachus rendered it, My eye has wasted away from affliction. 146 Ps 87,13 Save, therefore, a race made by you,

 which were spoken through the prophet Nathan. But he says that he is exalted by his own mercy and by the fitting zeal for the just one, just as he als

 has happened for other kings who hoped in God, as the promise of God which says, I will be an enemy to your enemies and I will oppose those who oppos

 saying that the many islands, that is, the nations, also rejoice, then, next, that the earth travails and the mountains melt in one place he means th

 170 Ps 101,3 In power, what is said is similar to the prayer of Solomon supplicating concerning the future affliction for the people, so that indeed t

 He says it is a sign of the establishing power of God that the earth, being the heaviest element, has been fixed above the waters and remains unmoved

 is shown by God and by the wonders spoken of at each time but the power of God must be recognized, and not at all an uninterrupted history of events.

 But the end of discipline is the rectification of man towards what is right, in the leadership of the spirit, but in the obedience of the flesh. For t

 having stirred up their previously fair voyage, by which, being crested, they were carried up to a height, and flowing back, were carried down, as is

 202 Ps 110 arg. The hymn is spoken briefly in the present one, and the first sounds of the verses proceed according to the Hebrew through the twenty-t

 a living [sacrifice], truly well-pleasing to God, the multitude of which fills the altar up to the highest point which is joined to the heavenly angel

 our. Therefore, having presented himself as is fitting for one who is humble, he seeks a reward from God, a lawful conduct in life and a life accordin

 The formations now spoken of must be referred to, such as, 'Before I formed you in the womb, I knew you' just as Job also says, 'You formed me from c

 in irritation towards those who plotted against him, just as the plot of Saul did not lead David astray from defending himself as was fitting. 237 Ps

 redeeming the dying through death to which is also consequently added, My soul shall live, and the rest.

 of the most God-fearing, through whom the kingdom of David is restored by the grace of Christ who gave to the twelve apostles to judge Israel, sitting

 brings the greatest preservation of all those things. For from the beginning he gave an abundance of food which he calls Thera, but another interprets

 the clear refutation that such images are not gods. For the image of God is divine wherefore also the divine man is an icon, not he who has been depr

 for the release of Israel, being brought forward to authority, as the things prophesied through Isaiah have it but the blessing will fall to those wh

 with benefits, that is, upon those who have no hope and are without God in the world, whom the apostle has called things that are not. 282 Ps 137,7.

 291 Ps 140,2 If in the morning we understand the life to come, the one in rest and glory

 300 Ps 143,4.5 But all human things are alike, and are indications of a divine operation, fearful, strong, and destructive of men. 301 Ps 144,1 In the

 having power and wisdom that fill him, but a fullness that has come forth from himself, just as Solomon also calls wisdom an offspring and presents wi

our. Therefore, having presented himself as is fitting for one who is humble, he seeks a reward from God, a lawful conduct in life and a life according to the word of God. And this very thing belongs to a humble person: not to place the good life in himself but to seek it from God. 220 Ps 118,26.27 It is a great thing to do all things as in the eyes of God and to speak and recount these things and to ask for a corrective or confirmatory revelation concerning them, and that there will accrue to him also benefit for others as he discourses from a more divine understanding and proclaims the wondrous beneficence of God that is laid up for those who do holy things. For he who teaches about righteousness also teaches about the end, which is laid up for it, being something wondrous and paradoxical, that God rewards greatly and beyond worth. Paul also discoursed on self-control and righteousness and the coming judgment, so that the governor became afraid. And instead of "I will meditate," Aquila has "I will converse," and Symmachus "I will explain." 221 Ps 118,36 Since the heart of man is diligently set on evil from his youth, there is need of God who moves it toward the just commandments, that is, who will guide our choice by providences and events and the illumination of the divine spirit. 222 Ps 118,37 Vanity is the madness for spectacles, the contemplation of things that do not even exist, and the absurd fantasy in the mind, which Paul also clarifies, saying, "In the futility of their mind, being darkened in their understanding, alienated from the life of God." See the futility of the mind being spoken of when someone has a mind and does not use it for the contemplation of true things, but offers it to the binding satan. Praying this, therefore, he says, "Turn my eyes from looking at vanities"; for this is a grace of God. For thus, having turned away from such a perception, he will be able to live in the way of God, walking in it and being made alive by it; for being the way is at the same time being life. Therefore the Savior says, "I am the way and the life." 223 Ps 118,40b And since the son is the righteousness of the father, he who wishes to live in the son says this; for "the righteousness of God is revealed in him from faith for faith." 224 Ps 118,50 He says that only the promise of having true life is sufficient to comfort us in our afflictions; accomplish this for us. For if in this life only we have hoped in Christ, we are of all men most pitiable, because we both suffer now and not in hope of a future life. But the future life is a reviving, since we learn that the soul's own life is not even true life, if indeed the soul is not a human being. For if in its own life it had the truth of living, that which was dead would not need reviving. Therefore the Lord also said that the dead live to God, as not yet having life except insofar as it is in the power of God who gives life; and he says they have perished, if they do not attain the resurrection, saying he will raise his own, so that not one of them may perish. And Paul similarly says, "If there is no resurrection of the dead, then those also who have fallen asleep in Christ have perished." For God did not give an incorporeal life to the soul from the beginning, but immediately life in a body, having breathed into the body the breath of life. 225 Ps 118,53 To the sinner, godliness is a ridiculous disposition, but to the godly, lawlessness is dreadful, because he foresees the terror of the punishment. 226 Ps 118,54 But to me, he says, my only comfort is to look upon your judgments, and my cheerfulness your commandments, taken up in song and leading to joy by their melody. And this alone I considered good, as in a foreign and alien dwelling, able to have nothing truly good, because for the stranger, things at home are longed for, and before the return to them, all things are grievous. 227 Ps 118,73 But God does not form after the manner of a human potter, even if he is said to form, but just as one forming might work, such a thing he accomplishes by the power that effects such a configuration; and to that first formation

32

ἡμῶν. προσαγαγὼν οὖν ἑαυτὸν ὡς προσήκει ταπεινόν, ἀμοιβὴν ζητεῖ παρὰ θεοῦ τὴν ἐπὶ βίον ἔννομον ἀγωγὴν καὶ τὴν κατὰ λόγον θεοῦ ζωήν. ταπεινοῦ δὲ καὶ αὐτὸ τοῦτο τὸ μὴ ἐφ' ἑαυτοῦ τίθεσθαι τὴν ἀγαθὴν ζωὴν ἀλλὰ παρὰ θεοῦ ζητεῖν. 220 Ps 118,26.27 Μέγα τὸ πάντα πράττειν ὡς ἐν ὀφθαλμοῖς θεοῦ καὶ λέγειν ταῦτα καὶ διηγεῖσθαι καὶ τὴν ἐπὶ τούτοις αἰτεῖν ἀποκάλυψιν διορθωτικὴν ἢ βεβαιωτικήν, περιέσεσθαι δὲ αὐτῷ καὶ τὴν εἰς ἄλλους ὠφέλειαν ἐκ θειοτέρας συνέσεως διαλεγομένῳ καὶ τὴν θαυμασίαν εὐεργεσίαν ἐξαγγέλλοντι τὴν θεοῦ τὴν τοῖς ὅσια πράττουσιν ἀποκειμένην. ὁ γὰρ τὰ περὶ δικαιοσύνης διδάσκων διδάσκει καὶ τὰ περὶ τοῦ τέλους, ὅπερ ἀπόκειται αὐτῇ, θαυμασίου τινὸς ὄντος καὶ παραδόξου ὅτι θεὸς μεγάλως καὶ ὑπὲρ τὴν ἀξίαν ἀμείβεται. διελέγετο καὶ Παῦλος περὶ ἐγκρατείας καὶ δικαιοσύνης καὶ τοῦ κρίματος τοῦ μέλλοντος ὡς ἔμφοβον γενέσθαι τὸν ἡγεμόνα. Ἀντὶ δὲ τοῦ Ἀδολεσχήσω ὁ μὲν Ἀκύλας Ὁμιλήσω, ὁ δὲ ΣύμμαχοςἘξηγήσομαι. 221 Ps 118,36 Ἐγκειμένης τῆς καρδίας τοῦ ἀνθρώπου ἐπιμελῶς ἐπὶ τὰ πονηρὰ ἐκ νεότητος, θεοῦ δεῖ τοῦ μετακινοῦντος αὐτὴν ἐπὶ τὰ δίκαια προστάγματα, τουτέστιν ἐνάξοντος τὸ προαιρετικὸν ἡμῶν οἰκονομίαις τε καὶ πραγμάτων καὶ θείου πνεύματος ἐλλάμψει. 222 Ps 118,37 Ματαιότης ἐστὶν ἡ περὶ τὰς θέας μανία, ἡ περὶ τῶν μηδὲ ὄντων θεωρία, καὶ ἡ κατὰ διάνοιαν δὲ ἄτοπος φαντασία ἣν καὶ σαφηνίζει ὁ Παῦλος λέγων Ἐν ματαιότητι τοῦ νοὸς αὐτῶν ἐσκοτισμένοι τῇ διανοίᾳ ὄντες ἀπηλλοτριωμένοι τῆς ζωῆς τοῦ θεοῦ. ὅρα ματαιότητα νοὸς λεγομένην ὅταν ἔχῃ τις νοῦν καὶ τούτῳ μὴ χρήσηται πρὸς τὴν τῶν ἀληθῶν θεωρίαν, ἀλλὰ παρέχει αὐτὸν τῷ δεσμεύοντι σατανᾷ. τοῦτο τοίνυν εὐχόμενός φησιν Ἀπόστρεψον τοὺς ὀφθαλμούς μου τοῦ μὴ ἰδεῖν ματαιότητας· τοῦτο γὰρ χάρις θεοῦ. οὕτω γὰρ δυνήσεται τῆς τοιαύτης κατανοήσεως ἀποστὰς ἐν τῇ ὁδῷ τοῦ θεοῦ ζῆσαι, αὐτὴν βαδίζων καὶ πρὸς αὐτὴν ζωοποιούμενος· ἅμα γὰρ τὸ ὁδὸς εἶναι καὶ ζωή ἐστιν. διό φησιν ὁ σωτὴρ Ἐγώ εἰμι ἡ ὁδὸς καὶ ἡ ζωή. 223 Ps 118,40b Καὶ ἐπεὶ δικαιοσύνη τοῦ πατρὸς ὁ υἱός, ὁ ἐν υἱῷ ζῆσαι βουλόμενος τοῦτό φησι· ∆ικαιοσύνη γὰρ θεοῦ ἐν αὐτῷ ἀποκαλύπτεται ἐκ πίστεως εἰς πίστιν. 224 Ps 118,50 Μόνον φησὶν ἱκανὸν ἡμᾶς ἐν ταῖς κακώσεσι παραμυθεῖσθαι τὸ ζωῆς ἀληθινῆς ἔχειν ἐπαγγελίαν· τοῦθ' ἡμῖν ἐπιτέλεσον. Εἰ γὰρ ἐν τῇ ζωῇ ταύτῃ μόνον ἐν Χριστῷ ἠλπικότες ἐσμέν, ἐλεεινότεροι πάντων ἀνθρώπων ἐσμέν, ὅτι καὶ κακούμεθα νῦν καὶ οὐκ ἐπ' ἐλπίδι μελλούσης ζωῆς. ζωὴ δὲ ἡ μέλλουσά ἐστιν ἀναζώωσις, καθὸ τὴν ψυχὴν ἰδίαν ζωὴν οὐδὲ ἀληθῆ ζωὴν εἶναι μανθάνομεν, εἴπερ οὐκ ἄνθρωπος ἡ ψυχή. εἰ γὰρ ἐν τῇ καθ' ἑαυτὴν ζωῇ τὸ ἀληθὲς εἶχε τοῦ ζῆν, οὐκ ἀναζωώσεως τὸ τεθνηκὸς ἐδεῖτο. διὸ καὶ ὁ κύριος τοὺς τεθνεῶτας θεῷ ζῆν εἶπεν ὡς οὔπω τὸ ζῆν ἔχοντας πλὴν ὅσον ἐν δυνάμει θεοῦ τοῦ ζωοποιήσαντος· καὶ ἀπολωλέναι φησὶν ἑαυτούς, εἰ μὴ τῆς ἀναστάσεως τύχοιεν, λέγων ἀναστήσειν τοὺς ἑαυτοῦ, ἵνα μὴ τὸ ἓν ἐξ αὐτοῦ ἀπώληται. καὶ ὁ Παῦλος ὁμοίως φησὶν Εἰ μὴ ἔστιν ἀνάστασις νεκρῶν, ἄρα καὶ οἱ κοιμηθέντες ἐν Χριστῷ ἀπώλοντο. οὐ γὰρ ἀσώματον ἀπ' ἀρχῆς ζωὴν ἔδωκεν ὁ θεὸς τῇ ψυχῇ, ἀλλ' εὐθὺς τὴν ἐν σώματι, εἰς τὸ σῶμα τὴν πνοὴν τῆς ζωῆς ἐμφυσήσας. 225 Ps 118,53 Τῷ μὲν ἁμαρτωλῷ γέλοιον ἦθος ἡ θεοσεβεία, τῷ δὲ θεοσεβεῖ φρικτὸν παρανομία, διότι προορᾷ τὸ φοβερὸν τῆς τιμωρίας. 226 Ps 118,54 Ἐμοὶ δέ, φησί, καὶ παραμυθία μόνη τὸ πρὸς τὰ σὰ βλέπειν κρίματα καὶ εὐθυμία τὰ προστάγματά σου δι' ᾠδῆς ἀναλαμβανόμενα καὶ εἰς εὐφροσύνην ἄγοντα τῇ μελῳδίᾳ. καὶ τοῦτο μόνον ἀγαθὸν οἰησάμην ὡς ἐν ξένῃ καὶ ἀλλοτρίᾳ κατοικήσει καὶ μηδὲν ἀγαθὸν ἔχειν ἀληθὲς δυναμένῃ, διότι τῷ ξένῳ τὰ οἴκοι ποθεινὰ καὶ πρὸ τῆς εἰς ταῦτα ἐπανόδου πάντα λυπηρά. 227 Ps 118,73 Θεὸς δὲ οὐ πλάστου δίκην ἀνθρώπου διαπλάττει κἂν πλάττειν λέγεται, ἀλλ' οἷον ἄν τις πλάττων ἐργάσηται, τοιοῦτον ἀποτελεῖ δυνάμει τῇ τὸν τοιόνδε σχηματισμὸν ἐνεργούσῃ· καὶ ἐπ' ἐκείνην δὲ τὴν πρώτην πλάσιν

32