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journeying, if hoping in you so as not to grow weak. I am perfect. And being perfect I am not destroyed with the impious. No virtuous man is condemned with the wicked. The form of destruction is twofold: do not punish me with the impious, do not number me among those who are punished for impiety. And second: guard me in piety, in pleasing "your truth"; for "impiety will not save" the one who possesses it. But not saving, it destroys him. "and with men of blood my life." May I not have such a life as murderous men have. Allegorically: those who boast of being great and being men, but scandalize the little ones in the church, are "men of blood." May such things not be done by me that I should have my life with them. "This is the life and the length of days, to love the Lord your God with all your heart and with all your soul." He who has this life does not have his life with men of blood, he is dead to the men of blood; and he is dead by not having the life which they have. 10 in whose hands are iniquities. They still have iniquity in their actions. They have not had, but they have. 10 and their right hand is full of gifts. It can also slander judges who take bribes. And gently, even those of us who are not judges often take bribes, when we show partiality to someone. And if one procures pleasant things for himself, he takes a bribe, he receives gifts from himself. 11 But I have walked in my innocence. None of those who take bribes and have their right hand filled with gifts, none of the lawless men and men of blood has walked in innocence. Such was Elymas the magician, both impious and walking in iniquities and having his right hand full of gifts; for he seemed to be skilled in deceiving, and it was said to him: "O full of all deceit and all recklessness, son of the devil." But he who is filled with all recklessness cannot say that: "I have walked in my innocence." 11 Redeem me, O God, and have mercy on me. He who walks in innocence, who exists in the aforementioned achievements says "Redeem me." Even if I am in such great achievements and by your cooperation all things of virtue are accomplished for me, still you have brought upon me the "body of humiliation," I am still "in the place of affliction"; therefore "Redeem me." 12 For my foot has stood in uprightness. For the foot of the inner man to stand in uprightness is the same as to stand on the rock according to what was said: "you have set my feet upon a rock"; for uprightness is like an unbreakable and uninterrupted rock. My foot therefore is firm in my uprightness. And to stand in uprightness is the same as to stand in the 98 faith; for it says: "for indeed you have stood in the faith." Such a standing does not happen without Jesus. Those who have this standing stand beside him, so that he says: "There are some of those standing here," of those here beside me. 12 In the churches I will bless you, Lord. In the church I will offer hymns of thanksgiving, not somewhere outside. He who promises to give thanks to God outside, contrary to the mind of the church, does not bless in the churches. 1 Of David; before being anointed. The psalms before this one were "To David"; this one is inscribed "Of David." He himself brought it forth from the suggestion of the Holy Spirit. He sent it up "before being anointed." David appears to have been anointed three times: first, when he went to Samuel and was anointed, and Samuel to Jesse. second, when Saul died; the rule was divided; for some had chosen David as king, and others Mephibosheth the son of Saul. When the son of Saul was betrayed by Abner on account of a woman, David was anointed over all the people in Hebron. Therefore he was anointed a third time. Before, he was still clearly a private citizen. Second, that he might rule a part of the people. At the death of the son of Saul, that he might also rule the remaining part of the people, he is next anointed again by all. We ask, therefore, about which anointing he speaks here. One will say

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πορευόμενος, ἐὰν ἐλπίζων ἐπὶ σὲ ὥστε μὴ ἀσθενῆσαι. τέλειός εἰμι. τέλειος δὲ ὢν οὐ συναπόλλυμαι τοῖς ἀσεβέσιν. οὐδεὶς σπουδαῖος σὺν φαύλοις καταδικάζεται. διττὸν δέ ἐστιν τῆς ἀπωλείας τὸ εἶδος· μὴ κολάσῃς με μετὰ ἀσεβῶν, μὴ ἀριθμήσῃς με τούτων τῶν κολαζομένων διὰ ἀσέβειαν. καὶ δεύτερον· φύλαττέ με ἐν τῇ εὐσεβείᾳ, ἐν τῷ εὐαρεστεῖν "τῇ ἀληθείᾳ σου"· "οὐ σώσει" γὰρ "ἀσέβεια τὸν παρ' αὐτῆς". μὴ σῴζουσα δὲ ἀπόλλυσιν αὐτόν. "καὶ μετὰ ἀνδρῶν αἱμάτων τὴν ζωήν μου". μὴ τοιαύτην ζωὴν σχοίημι, οἵαν ἔχουσιν οἱ φονικοὶ ἄνθρωποι. κατὰ ἀναγωγήν· οἱ αὐχοῦντες μεγάλοι καὶ ἄνδρες ὄντες, σκανδαλίζοντες δὲ τοὺς μικροὺς τοὺς ἐν τῇ ἐκκλησίᾳ, "ἄνδρες αἱμάτων" εἰσίν. μὴ τοιαῦτά μοι πραχθείη ὥστε μετ' αὐτῶν ἔχειν τὸ ζῆν. "αὕτη ἡ ζωὴ καὶ ἡ μακρότης τῶν ἡμερῶν τὸ ἀγαπᾶν κύριον τὸν θεόν σου ἐξ ὅλης καρδίας καὶ ἐξ ὅλης ψυχῆς". ὁ τοῦτο τὸ ζῆν ἔχων οὐ μετὰ ἀνδρῶν αἱμάτων ἔχει τὴν ζωήν, νεκρός ἐστιν πρὸς τοὺς ἄνδρας τῶν αἱμάτων· νεκρὸς δὲ τῷ μὴ ἔχειν τὴν ζωήν, ἣν αὐτοὶ ἔχουσιν. 10 ὧν ἐν χερσὶν αἱ ἀνομίαι. ἔτι ἐν ταῖς πράξεσιν ἑαυτῶν ἀνομίαν ἔχουσιν. οὐκ ἐσχή κασιν, ἀλλὰ ἔχουσιν. 10 καὶ ἡ δεξιὰ αὐτῶν ἐπλήσθη δώρων. δύναται καὶ δικαστὰς διαβάλλειν δωροδόκους. ἠρέμα δὲ καὶ οἱ μὴ δικάζοντες πολλάκις δωροδοκοῦμεν, ὅταν λαμβάνωμεν πρόσωπόν τινος. καὶ ἐὰν τὰ ἡδέα ἑαυτῷ περιποιῇ, δωροδοκεῖ, παρ' ἑαυτοῦ λαμβάνει δῶρα. 11 ἐγὼ δὲ ἐν ἀκακίᾳ μου ἐπορεύθην. οὐδεὶς τῶν δωροδοκούντων καὶ ἐχόντων τὴν δεξιὰν πεπληρωμένην δώρων, οὐδεὶς τῶν ἀνόμων καὶ αἱμάτων ἀνδρῶν ἐν ἀκακίᾳ ἐπορεύθη. τοιοῦτος ἦν Ἐλύμας ὁ μάγος καὶ ἀσεβὴς καὶ ἐν ἀνομίαις πορευόμενος καὶ τὴν δεξιὰν ἔχων πλήρης δώρων· ἐδόκει γὰρ εἶναι σπουδαῖος πρὸς ἀπατᾶν, καὶ εἴρηται πρὸς αὐτόν· "ὦ πλήρης παντὸς δόλου καὶ πάσης ῥᾳδιουργίας, υἱὲ διαβόλου". ὁ δὲ πάσης ῥᾳδιουργίας πεπληρωμένος οὐ δύναται εἰπεῖν ὅτι· "ἐν ἀκακίᾳ μου ἐπορεύθην". 11 λύτρωσαί με, ὁ θεός, καὶ ἐλέησόν με. ὁ ἐν ἀκακίᾳ πορευόμενος, ὁ ἐν τοῖς κατορθώμασιν τοῖς προειρημένοις ὑπάρχων "λύτρωσαί με" λέγει. εἰ καὶ ἐν τηλικούτοις εἰμὶ κατορθώμασιν καὶ τῇ σῇ συνεργείᾳ πάντα μοι τὰ τῆς ἀρετῆς ἀνύεται, ἀλλ' ἔτι ἐπήχθεις με τὸ "σῶμα τῆς ταπεινώσεως", ἔτι "ἐν τῷ τόπῳ τῆς κακώσεώς" εἰμι· διὸ "λύτρωσαί με". 12 ὁ γὰρ πούς μου ἔστη ἐν εὐθύτητι. ταὐτὸν τὸ ἐν εὐθύτητι στῆναι τοῦ ἔσω ἀνθρώπου τὸν πόδα καὶ τὸ ἐν τῇ πέτρᾳ κατὰ τὸ λεχθέν· "ἔστησας ἐπὶ πέτραν τοὺς πόδας μου"· ἡ γὰρ εὐθύτης ὥσπερ πέτρα ἀρραγὴς καὶ ἀδιάκοπός ἐστιν. ὁ πούς μου οὖν βέβαιός ἐστιν ἐν τῇ εὐθύτητί μου. ταὐτὸν δὲ τὸ ἑστάναι ἐν τῇ εὐθύτητι τῷ ἑστάναι ἐν τῇ 98 πίστει· λέγει γάρ· "καὶ γὰρ ἐν τῇ πίστει ἑστήκατε". ἡ τοιαύτη στάσις ἄνευ Ἰησοῦ οὐ γίνεται. παρ' αὐτῷ ἵστανται οἱ ταύτην ἔχοντες τὴν στάσιν ὡς αὐτὸν λέγειν· "εἰσίν τινες τῶν ὧδε ἑστηκότων", τῶν ὧδε παρ' ἐμοί. 12 ἐν ἐκκλησίαις εὐλογήσω σε, κύριε. ἐν ἐκκλησίᾳ τοὺς χαριστηρίους ὕμνους ἀποδώσω, οὐκ ἔξω που. ὁ ἔξω παρὰ τὴν ἐκκλησιαστικὴν γνώμην ἐπαγγελλόμενος εὐχαριστεῖν τῷ θεῷ οὐκ ἐν ἐκκλησίαις εὐλογεῖ. 1 Τοῦ ∆αυίδ· πρὸ τοῦ χρισθῆναι. οἱ πρὸ τούτου ψαλμοὶ "τῷ ∆αυὶδ" ἦσαν· οὗτος "τοῦ ∆αυὶδ" ἀναγέγραπται. αὐτὸς αὐτὸν προήγαγεν ἐξ ὑποβολῆς τοῦ ἁγίου πνεύματος. ἀνέπεμψεν αὐτὸν "πρὸ τοῦ χρισθῆναι". τρίτον δὲ φαίνεται ὁ ∆αυὶδ χρισθείς· πρῶτον μέν, ὅτε πρὸς τὸν Σαμουὴλ ἀπῆλθεν καὶ ἐχρίσθη, καὶ ὁ Σαμουὴλ πρὸς τὸν Ἰεσσαί. δεύτερον τελευτήσαντος τοῦ Σαούλ· διῃρέθη ἡ ἀρχή· οἱ μὲν γὰρ ἦσαν ἑλόμενοι τὸν ∆αυὶδ βασιλέα, οἱ δὲ τὸν Μεμφιβόστε τὸν υἱὸν τοῦ Σαούλ. προδοθέντος τοῦ υἱοῦ Σαοὺλ ὑπὸ τοῦ Ἀβεννὴρ προφάσεως γυναικὸς ἕνεκα, ἐχρίσθη ἐπὶ πάντα τὸν λαὸν ὁ ∆αυὶδ ἐν τῇ Χιβρών. τρίτον οὖν ἐχρίσθη. πρότερον ἀκμὴν φανερῶς ἰδιωτεύει. δεύτερον, ἵνα τινὸς μέρους τοῦ λαοῦ ἄρξῃ. κατὰ τὸν θάνατον τοῦ υἱοῦ Σαούλ, ἵνα καὶ τοῦ λοιποῦ μέρους τοῦ λαοῦ, ἑξῆς καὶ πάλιν κέχρισται παρὰ πάντων. ζητοῦμεν οὖν, περὶ ποίας χρίσεως ἐνταῦθα λέγει. ὁ μὲν ἐρεῖ