Expositio in Psalmos OF OUR HOLY FATHER CYRIL ARCHBISHOP
I was established king by him. (B f. 6, 7, E f. 4, K f. 27.) And being without need by nature, whatever he is said to receive, he has taken, so that w
which He possesses naturally as Son and God. And your possession, the ends of the earth. (K f. 27 b.) This shows that it does not have reason in the c
he leaves us a most clear teaching of patience, and teaches that in difficult circumstances one must approach no one other than God, and that the frui
we too can say in temptations. But see that when we become sober, then God also arises for our salvation. And so David himself first put away the slee
To the end, in hymns. A psalm of a song for David. (A f. 20.) The third
to those who think to capture the just man by the multitude of an army, these things are said. For having learned from experience itself how much bene
of there being confusion in life? And while others live in luxury, but we are in poverty and the worst evils, what proof is there of divine providence
the difference between You have hated and You will destroy first, whether You have hated is worse than You will destroy and second, why the
the law of sin entered, the one in the members of the flesh, the one warring against and taking captive the mind to everything that is improper. There
To the Lord, concerning the words of Cush, the son of Jemeni. (A f. 3 b) But you see that the word sends you, who have been trained in so many victori
O Lord, according to my righteousness. (A f. 45) But the prophet, having said in another way that the Lord will judge the peoples, now introduces also
to represent for us things sometimes not openly, but as if done in secret and by thought. He hath made his arrows for them that burn. (A f. 4) Let bot
mystagogues those from both the Jewish flock and from the nations believing in Christ, and as it were from the Lord's vineyard they gather fruits or
for our sakes. That we might be enriched beyond nature in him. For he raised us up together, and made us sit together in the heavenly places in Chris
this voice is for those who have known the truth. They shall grow weak and shall perish from your presence. (A f. 60 b) And according to the anagogica
and ruling over all things. For Christ will judge in righteousness, and will rule the peoples throughout the whole world for he has become king of al
the skillfulness of the economy of the flesh. For the word of the mystery is exceedingly deep, and comprehensible in part by slender inquiries, and ac
I will declare praises and all of them without omission, so that in no way it is lacking of doxology. And they seem by this to de clare that it is fit
are the demons for in no way do they remember God in their actions, but they are outside of all virtue and good works. That the poor man will not be
Satan suggesting to him to emulate the lawless one. (A f. 6 b.) Therefore the saying is true and spoken against every boaster and harsh man, who consu
they rise up against. God is not before his eyes. [Of every man who loves sin, and looks unrestrainedly toward transgression, and is wholly inclined t
he is humbled. For he said in his heart: God has forgotten. (L f. 72.) And Satan thought that he would lord it over the poor, with God no longer watch
[sin] of the sinner who does evil, might not be found on account of it, that is, he will justly be destroyed. You will perish, nations, from his land.
sending our thoughts, and pushing away the lowliness of earthly things, we will be proof against base pleasures. For behold, the sinners have bent the
a bride, as he mentioned things befitting anger and judgment rather than marriage and joy. Or the eye signifies the unerringness of God. A spirit of t
True each one spoke vanities to his neighbor, gathering plots against our Savior. And the poets and prose-writers among the Greeks, in no way caring
my enemy against me? (C f. 23 b.) But he asks God about these things not as if he himself were the cause, but as one able to prevent it by the inclina
has been found. 69.804 Shall not all the workers of iniquity know? (A f. 83 b.) This verse should be read as a question. For since he said that They
he addresses words to God the Father not so much on his own behalf, but for our sake and on our behalf, as one of us because of the economy. Therefore
concerning them and Satan: He that searcheth out their blood hath remembered and this, They are laid in Hades like sheep death shall be their she
of the just man is the Lord, but of the sinner, the devil. [For God, being by nature both life and life-giver, gave life to His own temple, not achiev
Jews and Greeks, and the inventors of profane heresies from whom the apostles exhort to be delivered and that safety which nature has granted to the
that is, of the devil and of the demons, as one plotted against vehemently by all, he prays. Arise, O Lord, prevent them, and trip them up. (B f. 58.)
the era of his tyranny and fire also followed, the utter destruction of the enemy certainly having come from the face of God, that is, from Christ, w
providing, and causing to trample down the enemies like venomous beasts. But since it is a characteristic of the nature of fawns to destroy beasts, an
they supposed heaven, that is the firmament, to be God, and they worshipped it. And yet they were able to perceive the craftsman from the marvelous st
this discourse on the law and the ordinances precedes. But the connection is much greater. And how, I will say from here: These are three divine laws
PSALM 19. May the Lord hear you in the day of tribulation. (A f. 116 b.) The aim of the saints is always directed towards God, and looking to him alon
a crown of righteousness. May your hand be found against all your enemies. (C f. 40.) In one way he is found by those who persist in sin, and 69.837 i
wrinkle, but holy and blameless? He certainly hymns the Father, making His glory manifest for this is what the name signifies.
For Satan fears those who partake of the mysteries with reverence And your mercy shall pursue me all the days of my life. (A f. 130 b) It will certain
that he who is about to ascend the spiritual mountain of the Lord, let him be blameless both in body and in spirit innocent in his hands, that is, bl
having been called from the nations, as the Lord says: Declare your iniquities first, that you may be justified and for this reason they come forwa
Judge me, O Lord, for I have walked in my innocence. (A f. 141) Indeed, the person introduced here, seeks to be judged, but not for his transgressions
me. And here we say that the rock is either the unbroken and unbreakable disposition of the mind towards endurance, or Christ on whom we all rely for
a power that puts into practice what is necessary. Therefore, every soul is beautiful which is seen in the symmetry of its own powers since the beaut
deeming himself worthy to obtain, but on account of the divine name. Into your hands I will commit my spirit. (A f. 167 b) But according to the meanin
to him. And for no one of sound mind is it doubtful, that they will be stronger than every temptation and the plot of their enemies, whoever might hav
as in a tent, placing him outside both the turmoil of men and the contradiction of tongues. Or perhaps He calls His Church the city of the saints, the
direct it aright. For if one abstains from evil, and having run back to the understanding befitting a human being, should put off the bestial mindset,
He bids the guardians of intellectual uprightness to take hold, but he bids them to make their doxologies with holy gladness. It is likely that the Ps
David, so that by learning the greatness of the inherent excellence in the divine and ineffable nature, we may send away laziness in doing good as a d
and to the elements of the world and there was not among them one who did good, there was not even one, with all being oppressed by such terrible sic
of anyone, that is, reporting, but as an overseer of thoughts, and seeing into hearts, and knowing the hidden things. For the light is with him, just
to those who hope in you. And may this become a sign of genuineness, and a very clear one. For as being appropriated to him, and rejoicing in him alon
of this operation he partakes. Come to him, and be enlightened. (C f. 70) Those who wish to say something about the divine and most high nature, think
a rich distribution, and the participation of earthly things not leading to worldly luxuries, but rather measuring out to the needs of the body what
gifts both equal in contest and evenly matched, I mean, both God's hearing the prayer of the just, and his delivering them not from just one, but from
an obstacle to others. For Christ said: And woe to you lawyers, for you have taken away the key of knowledge you yourselves did not enter, and you h
establishing and saying: I have come as a light into this world. The Jews, therefore, disobeying the true one, and closing the eye of their own mind
mind, and placing all hope in God, they both compel and snatch away, pouncing like wild barbarians, wicked men and servants of diabolical plots, and f
That is, their mind has remained unbending and merciless. But I, he says, did not know. What did I not know? Obviously the reason for which the scourg
sanctification. But spiritual worship is superior to the worship in the law, and the truth to what is in shadows therefore the great might be reasona
your enemies a footstool for your feet the pride of the Jews has fallen, their mindset was brought down to earth, and they did not rejoice over him,
to be written To the servant of the Lord, to David, shows that it would be fitting for the ode to be dedicated to the person of the divine David, si
He speaks so unguardedly and everywhere makes his word counterfeit, so that it is seen to be full both of lawlessness and of deceit of lawlessness, a
to men, but indeed also to the irrational animals themselves. For somewhere He said also to the divine Jonah: You had pity on the gourd, for which yo
Where, as it is said, is such a thing: May I not be there where those who are shaken fall, and having fallen are cast out, and being cast out can no l
kept and treasured up with God. Or he has set down 'dwell' instead of 'you shall dwell'. He clearly means that land which was promised to the meek, in
indeed for the lovers of learning, that the beneficial words concerning the same things should most often take up residence in the mind. This, indeed,
unholy heretics opposing them. Therefore, as long as the saints are in this life, those who fight are very many but when they have come into the land
and loves a temperate poverty. But this is better for him than the great wealth of a sinner. For the arms of sinners will be broken, but the Lord supp
being crowned, and boasting in the powers of worldly dignities, but still they will perish for the end of their life turns to ruin and destruction. B
by his will. (A f. 198 b, B f. 130) But it is perhaps better to understand that the Lord will desire the way of man, that is, he will make it desirabl
who have enriched their intimacy, but he will avenge them. Which makes clear that in the present life the choir of the saints is not altogether in fai
tracks, and crosses the waves arising from circumstances, and swims through the surge of the present life for the law has been given for assistance [
Does he not say it lies in the sight of all, and that no one is completely ignorant of it? For he makes his own, as it were, common to others for he
to David, his son Amnon Absalom rebelled, deeming it right to drive out his own father not only from the kingdom, but even from life itself. Coming t
B f. 134 b) He says, therefore, that the arrows of God have been fixed in him, and that the hand has been laid heavily upon him, clearly the piercing
should he slip through some snatching of the devil, his conscience is terribly weighed down, so that he is not able to be silent, nor to hide his own
But the divinely-inspired Scripture speaks of the mockery from some, that is, the laughter from enemies. For there are, there are some among us who ar
he immediately shows it to be filled, and almost full of war and battle, on the one hand with good thoughts abstaining from it, inasmuch as it is nece
something even harsh, they say, against your glory. For this, and nothing else, is the meaning of some boasting while saints are being tested. For the
For this, I think, is to be hated in vain, that is, unjustly. Who they might be who hate unjustly, he clarifies again in these words: For those repay
to be warmed, is perhaps better than according to us and perhaps not in our power but to be able to restrain with reasonings for the better is possib
Rightly did the Psalmist call the image vanity since we do not now live the true life, but the life as in an image, nor do we exert ourselves for the
strangers and sojourners, having from our fathers the state of being under sin, and being held by the afflictions caused by sin and by the death from
For the Jews [expected] him to arrive in due time as a Savior and Redeemer, not of themselves alone, but also of all the nations. And so indeed Simeon
Blessed is the man whose hope is the name of the Lord, etc. (I f. 201) We are certainly the ones who have received such a blessing for we have been n
he sends forth good things, which would not be unsuited to the person of the only-begotten Son of God, who took on our likeness, being incarnate and m
righteousness in a great church. (B f. 146 b, I f. 203 b, L f. 109) A great church is one composed of great and perfect ones, in which he proclaimed t
a curse for us and he who knew no sin, God made him to be sin for us to whom it is also fitting to ask for mercy. (I f. 207, of Cyril and Didymus) B
those running with him. But you, Lord, have mercy on me, and raise me up, and I will repay them. (A f. 224 b, I f. 208) These things befit Christ on a
eternally, the blessing beginning from us in the present, but being perfected in the future when that which is in part shall be done away with.
to bewail bitterly the unexpected turn of events for the worse. Of what things then does he say to be mindful? First, that he has offended God through
of your wonders, which you showed us at the Jordan, and which at its neighboring mountain Hermon, I will console myself. And loftily he says thus: Hav
He makes manifest, and brings to pass by night, that is, in secret. Perhaps he also wishes to speak of the swiftness of God's help. For just as you, w
you trouble me Hope in God, for I will confess to Him the salvation of my countenance is my God. We have already given the interpretation of these
true, to use such expressions. And Christ himself says about himself 69.1016: I am the light, and the truth, and the life. The light is not differen
is it necessary even to be grieved, when such good things are hoped for? For yet a little while, and he who is to come will come, and will not delay,
to guard you in all your ways. Or the command, nod only, and your people will enjoy salvation. In you we will push down our enemies. (L f. 116 b) Hor
showing the way by which one might enter into life. Therefore, they say these things, that having acted impiously toward Christ, they were also cast o
We say that Jews and Greeks have been changed, so that those called from both have become one beloved people. For as Paul says, Christ created the tw
For even if he became [a man on earth,] no less as one born of the Father as of a king, has he remained king both in the heights according to nature,
above every name, that at his name every knee should bow, of things in heaven, and things in earth, and things under the earth, and every tongue will
you will find rest for your souls. But if someone should say that truth in all things (for there is nothing false in Him of what is divinely fitting)
concerning God the Father many such things are written, that the Lord is Just and has loved justice. And again: You have hated all who work iniquity.
of proclamations. For this is what the blessed Paul also says For in Christ Jesus through the Gospel I have begotten you. Therefore from your garme
from within in golden tassels. (A f. 253) Hidden, he says, is the adornment of the Church in mind and thought. And the tassels, or cords, are the mani
his. (B f. 175, I f. 246 b) And you will understand the roaring and troubled waters as the multitude of the nations for thus the God-inspired Scriptu
not only Judea, but indeed also known to all on the earth through the evangelical preachings of the holy ministers, who, traversing all the world unde
to be both his measuring line and his inheritance. And in another way you will understand, that in addition to the multitude of the nations, they also
a great and immeasurable multitude of the nations that are under all heaven. Sing praises, therefore, with understanding, that is, using a holy and fi
Great is the Lord, and greatly to be praised in the city of our God, in his holy mountain.
we have heard, so also have we seen for not being willing to accept the prophecies concerning it, we have beheld their truth for ourselves. But how c
of Judea because of your judgments, O Lord, that is, the good ones. And the daughters of Je 69.1065 rusalem could be understood as the cities situated
To the end, for the sons of Korah. (A f. 269.) Through this present moral psalm, the things concerning the divine tribunal are preached to all men, an
wise men dying. (I f. 270. b.) Instead of, And he labored forever, Symmachus says, But having ceased from this age, he will continue living forever
He called the earth from the rising of the sun to its setting. (A f. 280 b, B f. 191 b.) The saints are called by God, when having become man he spoke
fervent, all we who have been deemed worthy of such grace and we have become partakers of the divine nature through receiving the Holy Spirit. For th
a fellowship has come to men and a bond of love towards the holy angels. And somewhere the divine David also sings: An angel will encamp around those
one might suppose, that the Psalmist makes the words not so much from the mouth of the Lord, but from his own heart, he added: O God, I am your God.
[Having heard the prophetic Spirit decreeing through the aforesaid psalm about the judgment of God, and how it said to the sinner: If you saw a thief
of loving-kindness. For it belongs only to the mercies of God to wash the hands of the murderous defilement. But He who formed nature pities it for H
should investigate the occasion of the union, he will find it to be a desire of the flesh... even if what is done is not defended as a sin. Therefore,
the energy of the Spirit, whose grace makes us fervent in spirit, and melts away all the filth in us, like a fire poured invisibly within. For this re
God of all, that My Spirit shall not abide in these men, for they are flesh. Saying, therefore, Cast me not away from your presence, and take not y
and an offering and whole burnt offerings, and these things are righteousness. Then they will offer calves upon your altar. (A f. 292 b, B f. 203, K f
death and bringing down the soul of man to hades, whisperings, slander, and blasphemy against God. May he make you migrate from your tent, and your ro
for considering injustice in their heart, and while thinking one thing, speaking another with their mouth. For even if the words are good, by which yo
David, having seen that Christ, who came from him according to the flesh, was alone without sin, and having foreseen in the spirit the madness of his
for days, certain times and ages but do not suppose that he says such things about a certain king, but know rather that it is about everyone who has
I will be he has put. I will not, he says, be a migrant from the truth into error, and a slave of sin. Hope in him, every congregation of peoples. (A
my, in a desolate and trackless and waterless land. (A f. 320 b, E f. 114 b. Of Cyril and of Nyssa.) A soul says these things, being in a land desolat
those inclined to laziness will wander here and there, but not the keepers of the law. For it has been rightly said concerning the just man: The law
They strengthened for themselves a wicked word. (B f. 260 b, E f. 116 b.) For wicked, as I have already said many times, are the counsels of the unhol
When those who inhabit the world, having seen great signs, fear the good fear, then indeed both in the goings out of the morning and of the evening, t
are they called valleys? Because they receive water from the spiritual mountains, that is, the prophets.
blotting out your sins, and I will not remember them. Let those who provoke not be exalted in themselves. (E f. 121 b, F f. 96 b) He calls the Jews p
Israel has been delivered from Egypt at various times but he teaches not according to what the letter of the law says, but as one who has preached th
that it is fitting for all peoples and the nations throughout the world to rejoice, and to dance, and to recount your benefactions. For they knew that
necessarily the before him, it is clear that this means before our Savior of all, Christ. And what the careful observance of the saying is, it is ne
filling the ears, as the exodus of the sons of Israel became renowned, and escaped the notice of no one on the earth. For the things from you became f
These then were made white as snow in Selmon. But in Selmon is a Hebrew 69.1152 word, and is interpreted as recompense. And so those who were sent
f. 341 b) It teaches how they will return, that is, with the evil powers having been destroyed. For he brought down their blood to the earth and was s
and leaders of the Churches. Command, O God, your power. (A f. 342 b, B f. 282, E f. 129, H f. 156, K f. 122 b) He says the Son is the power of the Fa
high and conspicuous. But in another way, the great deeds of God are made known to the most contemplative Israel, and his power to the one who is abov
I mean, that of the passion. For the cross of the Lord has become a stumbling block to the Jews, and foolishness to the Greeks. Therefore they called
that he might redeem those under the law. Coming to this, he says: A time of good pleasure, similar to, The hour has come. In the multitude of yo
clearly of death. And what then is the manner of redemption? Justification in Christ, salvation through faith, the remission of sins through holy bapt
sin, pain. God of all things also accuses them of this cruelty, and says: I delivered them into your hands, but you gave them no mercy you made the
of the captives promising to praise God after their return. It will please God more than a young bull. (A f. 351 b, B f. 292, E f. 134 b, H f. 182 b)
good, to wish with shame. But I am poor and needy O God, help me. (A f. 353) Perhaps these things are also said from the person of the people of the
of the sea? First he defines for us the borders of the land of the Jews then, he says, his kingdom will be extended throughout the whole world. Now
PSALM 72.
I said to the transgressors, do not transgress, and to the sinners: Do not exalt
to become of faint-heartedness. Then what happened, or what at all was the matter that persuaded him to be anxious or to worry, he shows next by sayin
according to that in Ezekiel, A wheel in a wheel. But also lightnings are those who flash forth the intelligible light to us, the sacred ministers o
And why, I say, do you accuse the Master? I do not accuse, he says, but rather I ask for his accustomed and innate gentleness. These things, then, the
its roots, etc. (G f. 88 b, L f. 193) For going before he cast out nations from their face. And the root of the Judaic vine is Moses or Joshua. These
for under Mount Sinai, when God had descended upon it in the form of fire. Then, as it is written in Exodus, the Lord spoke these words: Hear, O Isra
God stood in the assembly of gods. (D f. 208 b, F f. 135) And in these verses He undoubtedly calls the Savior God, true God, not illegitimate, not fal
they received the light of truth, they recognized the truth, they learned the ways of piety, they entered into the divine courts, they therefore prais
To you I will cry all the day long. (E f. 177, K f. 159 b) The *all the*
And God will make him firstborn, as the great Paul also says: that he might be the firstborn among many brethren and again the firstborn from the
economy? How long, O Lord? that is, until when will the audacious acts of the Jews prevail? They killed, he says, the author of life. Will he then l
God saves, for he delivers from attack and from listlessness, that is, the noonday demon. A thousand will fall at your side. (C f. 374 b, H f. 396 b)
the all-powerful right hand of the Father. It was necessary, therefore, for each of the genuine worshippers to be understood and spoken of by the Fath
from him in many ways. For being God, the Lord appeared to us, flashing around all things with God-befitting glory, and bestowing the ray of the true
fruit. Such 69.1229 are all who have righteousness in Christ for they stand firm and unshaken, having a white heart. Thus somewhere the Psalmist also
humility but indeed even so in the heights befitting God and in the form of a servant He is Lord.]
blessed for they did not have the righteousness that is in faith, nor the sanctification through the Spirit. But truly blessed are those who are perf
my. (B f. 384, H f. 419 b.) God exhorts those who labor for virtue, those who toil for piety, those wishing to achieve the way of life pleasing to Him
Anonymi.) Does he then say great in comparison with other small things? He does not say this, but rather that the dignity of greatness belongs only
my righteousness, and my mercy to be revealed and my salvation shall be burned as a lamp. And He calls the Son mercy and righteousness for through
433 b. Cord. Athanasii.) For the primevally evil Satan, the sower of tares, the inventor and teacher of all wickedness, seized the nature of man unto
running about everywhere, and sending the divine and intelligible light into the hearts of those being initiated.] [He saw, and the earth was shaken.
PSALM 7.
For they gush forth, as it were, the word from heaven to the people under their hand, themselves receiving it from Christ. For as the saints themselve
a mind to the footstool? and also hands and eyes? Do not suppose this. For the word under it is fashioned as if from our own affairs and from human th
[I walked in the innocence of my heart. What is, In the innocence of my heart? It means, without malice and without meddling, not loving the disturb
[And wine gladdens the heart of man. But such a one is surely spiritual, and productive of saving intoxication.] [The trees of the plain shall be sati
does he wish those who have been caught to perish and disappear? And yet it was more fitting 69.1268 for one both holy and Spirit-bearing to pray more
PSALM 114.
f. 486 b, H f. 621) For God accepts spiritual manliness, self-control, patience, and in addition to these, the virtues. My soul is in your hands conti
to him. And for no one of sound mind is it doubtful, that they will be stronger than every temptation and the plot of their enemies, whoever might have his help. For just as when the sun has risen the darkness is dispelled, but when it has gone under the earth, night follows, in which wild beasts come forth from their own lairs, and men who are workers of evil; so when God turns away from someone, the enemies of the soul rise up. But when 69.864 the light of his divinity has shone upon him, which indeed the Scripture calls the face of God, all those who do things worthy of darkness are turned away; which indeed the prophet also deems worthy to obtain, not through his own deeds, but through the mercy of God. For this, he says, is for me the only way of salvation, if you should show your face. O Lord, may I not be put to shame, for I have called upon you. (A f. 169 b) For the godless, not for me, it is fitting to be ashamed. And the impious would suffer this justly, that is, those who do not know you, nor indeed confess your divinity and pre-eminence, but rather assign lordship to demons, and have allotted the rule of all things to Satan, and assign their own lots to them. And it would be their lot also to walk to Hades, and to be cast into Tartarus with those imprisoned there, whom they even inscribed as their own gods. How great is the multitude of your goodness, O Lord, which you have hidden for those who fear you; you have wrought it for those who hope in you before the sons of men. (A f. 170, K f. 66 b) But "you have hidden" seems somehow inconsistent with "you have wrought"; for if he hid the multitude of goodness, how did he again work it out before the sons of men? Therefore "he hid" must be understood as "set apart," that is, "treasured up," he made his goodness for his own and for them alone, yet before the sons of men, that is, with no one being ignorant. For who does not know that the Creator of all things is good, not simply to all, but rather to those who have the divine fear in their own souls? For for these he hid, that is, set apart, the multitude of goodness as a kind of special inheritance; and this thing is not for them in hopes alone, but indeed he has also worked it out many times, that is, it has also become manifest through actual deeds. For example, a deep darkness of three days once prevailed over the Egyptians, but the goodness of the one who saves those devoted to him kept Israel untouched by the darkness. The firstborn of the Egyptians perished in one night, but among the sons of Israel not even a dog growled, but they were entirely outside the plague, as God kept away the destroyer. Do you see how before the sons of men, that is, openly and manifestly, he wrought the multitude of his goodness for those who hope in him? which he also, as it were, hid, since it is not permitted for all to partake of it; for it is reserved only, as I said, for those who fear him. And hope in God is not without reward, but is rather a harbinger of salvation from him, and produces great benefit for those who possess it. You hide, therefore, he says, your goodness, that is, you keep it for those who fear you; since you also wrought it for this purpose, to grant it to those who hope in you; and you will indeed grant it in their sight, so that all may see it being given to the worthy at the time of reward. In another way, the multitude of the goodness of God has its benefit hidden, 69.865 and is not now seen clearly, but awaits the coming ages, so that it may be revealed in them. Blessed be the Lord, for he has made his mercy marvelous in a city of refuge. (A f. 170 b, D f. 92 b) He brought his intercession with God to a good end, blessing God for the good things he has experienced. For through me, he says, God was glorified, because when ten thousand wars rose up against me, and they tried to besiege my soul like a great city, my guardian, having cast a fence around me, you showed your mercy to be marvelous; thus saving me, as if a city surrounded by a strong wall. Rather, he calls the Son himself a city of refuge, the one who hides the saints and, as it were, encloses them
αὐτῷ. Ἔστι δὲ οὐδενὶ τῶν εὖ φρονούντων ἀμφίβολον, ὡς ἀμείνους ἔσονται παντὸς πειρασμοῦ καὶ τῆς τῶν πολεμούντων ἐπι βουλῆς,
οἵπερ ἂν ἔχοιεν αὐτοῦ τὴν ἀντίληψιν. Ὥσπερ γὰρ ἡλίου μὲν ἀνατείλαντος λύεται τὸ σκότος, ὑπὸ γῆν δὲ γενομένου διαδέχεται νὺξ,
ἐν ᾗ προΐασιν ἐκ τῶν οἰκείων καταδύσεων θῆρες ἄγριοι, καὶ ἄνδρες κακουργίας ἐργάται· οὕτως ἀποστρεφομένου μέν τινα τοῦ Θεοῦ,
οἱ τῆς ψυχῆς ἐχθροὶ ἐπανίστανται. Ἐπι 69.864 λάμψαντος δὲ αὐτοῦ τὸ φῶς τῆς θεότητος, ὂ δὴ Θεοῦ πρόσωπόν φησιν ἡ Γραφὴ, ἀποτρέπονται
πάντες οἱ τὰ σκότους ἄξια δρῶντες· οὗ δὴ τυχεῖν ἀξιοῖ καὶ ὁ προφήτης, οὐ διὰ πράξεις ἰδίας, δι' ἔλεος δὲ τοῦ Θεοῦ. Οὗτος γάρ
μοι, φησὶ, μόνος τρόπος τῆς σωτηρίας, εἰ τὸ σὸν ἐπιφάνοις πρόσωπον. Κύριε, μὴ καταισχυνθείην, ὅτι ἐπεκαλεσάμην σε. (A f. 169
b) Τοῖς ἀθέοις, οὐκ ἐμοὶ, προσῆκόν ἐστιν αἰσχύνεσθαι. Πάθοιεν δ' ἂν τοῦτο δικαίως οἱ ἀσεβεῖς, τουτέστιν οἱ μὴ εἰδότες σε,
μήτε μὴν τὴν σὴν ὁμολο γοῦντες θεότητα καὶ ὑπεροχὴν, ἀνατιθέντες δὲ μᾶλ λον τοῖς δαιμονίοις τὴν κυριότητα, καὶ τὸ κατάρχειν
τῶν ὅλων ἐκνενεμηκότες τῷ Σατανᾷ, καὶ τοὺς ἑαυτῶν κλήρους ἀνατιθέντες ἐκείνοις. Αὐτῶν δ' ἂν εἴη καὶ τὸ βαδίζειν εἰς ᾅδου,
καὶ συνταρταροῦσθαι τοῖς αὐτόθι καθειργμένοις, οὓς καὶ ἰδίους θεοὺς ἐπεγράφοντο. Ὡς πολὺ τὸ πλῆθος τῆς χρηστότητός σου, Κύ
ριε, ἧς ἔκρυψας τοῖς φοβουμένοις σε· ἐξειργάσω τοῖς ἐλπίζουσιν ἐπὶ σὲ ἐναντίον τῶν υἱῶν τῶν ἀνθρώπων. (A f. 170, K f. 66 b)
∆οκεῖ δέ πως ἀσυμφανὲς εἶναι τὸ ἔκρυψας, πρὸς τὸ ἐξειργάσω· εἰ γὰρ ἔκρυψε τὸ τῆς χρηστότητος πλῆθος, πῶς ἐξειργάσατο πάλιν
αὐτὴν ἐναντίον τῶν υἱῶν τῶν ἀνθρώπων; Οὐκοῦν τὸ ἔκρυψε νοητέον, ἀντὶ τοῦ ἀπόθετον, ἤγουν τεθησαυ ρισμένην, τοῖς οἰκείοις καὶ
μόνοις τὴν χρηστότητα ἐποιήσατο, πλὴν ἐναντίον τῶν υἱῶν τῶν ἀνθρώπων, τουτέστιν ἀγνοοῦντος οὐδενός. Τίς γὰρ οὐκ οἶδεν, ὅτι
ἀγαθός ἐστιν ὁ τῶν ὅλων ∆ημιουργὸς, οὐκ εἰς ἅπαν τας ἁπλῶς, ἀλλ' εἰς ἐκείνους μᾶλλον οἵπερ ἂν ἐν ἰδίαις ψυχαῖς τὸν θεῖον ἔχοντες
φόβον; Τούτοις γὰρ ἀπ έκρυψε, τουτέστιν ἀπέθετο, ἰδικὸν ὥσπερ τινὰ κλῆρον τὸ τῆς χρηστότητος πλῆθος· καὶ οὐκ ἐν μόναις ἐλπίσι
τὸ χρῆμα αὐτοῖς, ἀλλὰ γὰρ καὶ ἐξειργάσατο πλειστά κις, τουτέστι καὶ διὰ πραγμάτων αὐτῶν γέγονεν ἐμ φανές. Οἷον ἐπεπόλασέ ποτε
σκότος τοῖς Αἰγυπτίοις βαθὺ καὶ τριήμερον, ἀλλ' ἡ χρηστότης τοῦ σώζοντος τοὺς ἀνακειμένους αὐτῷ, τοῦ σκότους ἀπείρατον ἐτήρει
τὸν Ἰσραήλ. Ἀπολώλασι τὰ πρωτότοκα τῶν Αἰγυπτίων ἐν μιᾷ νυκτὶ, ἐν δέ γε τοῖς υἱοῖς Ἰσραὴλ οὐδὲ κύων ἔβρυξεν, ἀλλ' ἦσαν ἐκτὸς
πληγῆς παντε λῶς, ἀπείργοντος Θεοῦ τὸν ὀλοθρευτήν. Ὁρᾷς ὅπως ἐναντίον τῶν υἱῶν τῶν ἀνθρώπων, τουτέστι παῤῥησίᾳ καὶ φανερῶς
ἐξειργάσατο τὸ τῆς ἑαυτοῦ χρηστότητος πλῆθος εἰς τοὺς ἐλπίζοντας ἐπ' αὐτόν; ἣν καὶ οἷον ἔκρυψεν, ἐπεὶ μὴ πᾶσιν ἐξὸν μετασχεῖν
αὐτῆς· τετήρηται γὰρ μόνοις, ὡς ἔφην, τοῖς φοβουμένοις αὐτόν. Καὶ οὐκ ἄμισθος ἡ εἰς Θεὸν ἐλπὶς, σωτηρίας δὲ μᾶλλον τῆς παρ'
αὐτοῦ προμνήστρια, καὶ πολλὴν τοῖς κεχρημένοις ἐμποιοῦσα τὴν ὄνησιν. Κρύπτεις οὖν, φησὶ, τὴν σὴν χρηστότητα, τουτέστι φυλάττεις
τοῖς φοβουμένοις σε· ἐπεὶ καὶ εἰς τοῦτο αὐτὴν ἐξειρ γάσω, εἰς τὸ παρασχεῖν τοῖς ἐλπίζουσι εἰς σέ· καὶ παρέξεις γε αὐτὴν ἐνώπιον,
ὥστε πάντας ἰδεῖν ἐν καιρῷ ἀμοιβῆς διδομένην τοῖς ἀξίοις. Ἑτέρως δὲ τὸ πλῆθος τῆς χρηστότητος τοῦ Θεοῦ κεκρυμμένην ἔχει 69.865
τὴν ὠφέλειαν, καὶ οὔτω νῦν τηλαυγῶς καθορᾶται, ἀναμένει δὲ τοὺς ἐπερχομένους αἰῶνας, ὥστε ἐν αὐ τοῖς ἀποκαλυφθῆναι. Εὐλογητὸς
Κύριος, ὅτι ἐθαυμάστωσε τὸ ἔλεος αὐτοῦ ἐν πόλει περιοχῆς. (A f. 170 b, D f. 92 b) Τὴν πρὸς Θεὸν ἔντευξιν εἰς ἀγαθὸν κατέστρεψε
τέλος, εὐλογῶν τὸν Θεὸν ἐφ' οἷς εὖ πέπονθε. ∆ι' ἐμοῦ γὰρ, φησὶν, ὁ Θεὸς ἐδοξάσθη, ὅτι μυρίων ἐπ' ἐμὲ συστάντων πολέμων, καὶ
δίκην μεγάλης πόλεως τὴν ἐμὴν ψυχὴν πολιορκεῖν πειρω μένων, ὁ ἐμὸς φύλαξ φραγμόν μοι περιβαλὼν, τὸ ἔλεός σου θαυμαστὸν ἔδειξας·
οὕτως με σώσας, ὡσεὶ καὶ πόλιν τείχει περιβεβλημένην ὀχυρῷ. Μᾶλλον δὲ πόλιν περιοχῆς αὐτὸν τὸν Υἱὸν ὀνομάζει, τὸν ἀποκρύ πτοντα
τοὺς ἁγίους καὶ οἷον καταπυκάζοντα
