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of you," which "in all the earth is wonderful" has become according to the psalmist, before this sending forth its fragrance only as far as Judea, but later reaching to all so that it is said: "you have magnified upon all your holy name." but also "I will pour out from my Spirit upon all flesh" is indicative of the richly given grace. He says, therefore, that when wrath is sent according to what is deserved upon rulers, a pouring out of dishonor will be upon them, with the humble being healed by God; for He makes the honored dishonorable, the poor rich, the weak strong, 331 according to "raising the poor from the earth and lifting the needy from the dunghill." But if you take the humble according to mind and purpose, "making them on high" He healed the seeming crushing from being despised, establishing them according to "who calls into existence the things that do not exist." Thus, then, he says: "Humble yourselves, therefore, under the mighty hand of God, that he may exalt you in due time." And again: "the Lord opposes the proud, but gives grace to the humble." For those who have achieved the virtue of humility he leads into the kingdom of heaven; for it is He of whom it is said: "and he will save the #6humble in spirit." Uncovering deep things out of dark#6ness. Having spoken about creation and providence, he goes through also the things concerning foreknowledge and his inescapable nature, as one who knows even things done in secret. Similar to this is what is said by David: "Lord, you have tested me and you know me, you know my sit332ting down and my rising up, you have understood all my thoughts from afar;" for not when I think, do you know the thoughts, but just as you are a foreknower of events, so also of thoughts. "For where shall I go from your Spirit, or where shall I flee from your presence? If I ascend into heaven, you are there; if I descend into Hades, you are present; if I take my wings at dawn and dwell in the uttermost parts of the sea, for even there your hand will lead me and your right hand will hold me." But beyond these things he says something else in "I said: Surely darkness will cover me," instead of 'will hide me'. But again teaching this, that it cannot hinder the knowledge of God, he says that "the darkness will not be dark to you and night will be light as day." For to men the night makes a difference from the day, but to you, O Lord, even these things are illumined, instead of 'are manifest'; which the apostle also makes clear, saying: 333 "But all things are naked and laid bare to his eyes." And in Daniel it is said: "knowing all things that are in the darkness, and the light is with him," which is our savior, who "enlightens every man". Therefore manifest to him ····· ····· and the innermost····· ····· making manifest when necessary the deeds of men that are done in secret and darkṇess. And he is able to reveal the obscure things of words, according to "he will understand a parable and a dark saying," through an illumination produced#6 in the mind. And he brought forth into light the shadow of deat#6h. By shadow of death he now means wickedness which is concealed and worked with deceit by someone, so that he himself is called the shadow of death; for often those who act are signified by the name of their dispositions, as the righteous one is called righteousness in "that we might become the righteousness of God in him". And those who have love the apostle indicated by the name of love, saying: "Love 334 is patient, is not puffed up, is not boastful, does not take into account a wrong, believes all things." But these things he says not about the disposition, but about the one havịng love. Then again he adds: "Love never fails;" and it is no great thing that a virtue "does not fall"; it is not its nature ····· ··, but he speaks about the one founded in it; for as long as one họḷds to it, one is unfallen; if therefore he says "to bring the shadow of death into the light", not wickedness, but the one who works it

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σου," ὅπερ "ἐν πάσῃ τῇ γῇ θαυμαστὸν" γέγονεν κατὰ τὸν ψαλμῳδόν, πρὸ τούτου ἄχρι μόνης τῆς Ἰουδαίας τὴν εὐωδίαν ἐκπέμπον, ὕστερον δὲ ἐπὶ πάντας φθάσαν ὡς λέγεσθαι· "ἐμεγάλυνας ἐπὶ πάντας τὸ ὄνομα τὸ ἅγιόν σου." ἀλλὰ καὶ τὸ "ἐκχεῶ ἀπὸ τοῦ πνεύματός μου ἐπὶ πᾶσαν σάρκα" τῆς πλου σίως διδομένης χάριτος παραστατικὸν ὑπάρχει. λέγει οὖν, ὅτι ὀργῆς ἐπιπεμπομένης κατ' ἀξίαν ἐπ' ἄρχοντας ἔκχυσις ἀτιμίας ἐπ' αὐτοὺς ἔσται τῶν ταπεινῶν ἰωμένων παρὰ θεοῦ· αὐτὸς γὰρ ἐξ ἐντίμων ἀτίμους ποιεῖ, ἐκ πενήτων πλουσίους, ἐξ ἀσθενῶν δυνα331 τοὺς κατὰ τὸ "ἐγείρων ἀπὸ γῆς πτωχὸν καὶ ἀπὸ κοπρίας ἀνιστῶν πένητα." ἐὰν δὲ ταπεινοὺς λάβῃς τοὺς κατὰ γνώμην καὶ προαίρεσιν, τούτους "εἰς ὕψος ποιῶν" ἰάσατο τὴν δοκοῦσαν συντριβὴν ἐκ τοῦ ἐξευτελίζεσθαι καταστήσας κατὰ τὸ "ὁ καλῶν τὰ μὴ ὄντα ὡς ὄντα." οὕτω γοῦν λέγει· "ταπεινώθητε οὖν ὑπὸ τὴν χεῖρα τοῦ θεοῦ τὴν κραταιάν, ἵν' ὑμᾶς ὑψώσῃ ἐν καιρῷ." καὶ πάλιν· "κύριος ὑπερηφάνοις ἀντιτάσσεται, ταπεινοῖς δὲ δίδωσιν χάριν." τοὺς γὰρ τὴν τῆς ταπεινοφροσύνης ἀρετὴν κατορθώσαντας εἰσάγει εἰς τὴν βασιλείαν τῶν οὐρανῶν· αὐτὸς γάρ ἐστιν, περὶ οὗ εἴρηται· "καὶ τοὺς #6ταπεινοὺς τῷ πνεύματι σώσει." ἀνακαλύπτων βαθέα ἐκ σκό#6τους. εἰπὼν τὰ περὶ τῆς δημιουργίας καὶ προνοίας διέξεισιν καὶ τὰ περὶ προγνώσεως καὶ τοῦ ἀναποδράστου αὐτοῦ ὡς καὶ τὰ ἐν ἀποκρύφῳ πραττόμενα ἐπισταμένου. τούτῳ ὅμοιον τὸ ὑπὸ ∆αυὶδ λεγόμενον· "κύριε, ἐδοκίμασάς με καὶ ἔγνως με, σὺ ἔγνως τὴν κα332 θέδραν μου καὶ τὴν ἔγερσίν μου, σὺ συνῆκας πάντας τοὺς διαλογι σμούς μου ἀπὸ μακρόθεν·" οὐ γάρ, ὅτε λογίζομαι, γινώσκεις τοὺς διαλογισμούς, ἀλλ' ὥσπερ τῶν πραγμάτων προγνώστης ὑπάρχεις, οὕτω καὶ τῶν διαλογισμῶν. "ποῦ γὰρ πορευθῶ ἀπὸ τοῦ πνεύματός σου, ἢ ἀπὸ τοῦ προσώπου σου ποῦ φύγω; ἐὰν ἀναβῶ εἰς τὸν οὐρανόν, σὺ εἶ ἐκεῖ· ἐὰν καταβῶ εἰς τὸν ᾅδην, πάρει· ἐὰν ἀναλάβω τὰς πτέρυγάς μου κατ' ὀρθὸν καὶ κατασκηνώσω εἰς τὰ πέρατα τῆς θαλάσσης, καὶ γὰρ ἐκεῖ ἡ χείρ σου ὀδηγήσει καὶ καθέξει με ἡ δεξιά σου." ἀλλὰ καὶ ὑπὲρ ταῦτα ἕτερόν τι λέγει ἐν τῷ "εἶπα· ἄρα σκότος καταπατήσει με," ἀντὶ τοῦ «κρύψει με». ἀλλὰ καὶ τοῦτο πάλιν παιδεύων, ὅτι οὐ δύναται κωλῦσαι τὴν γνῶσιν τοῦ θεοῦ, φησὶν ὅτι "τὸ σκότος οὐ σκοτισθήσεται ἀπὸ σοῦ καὶ νὺξ ὡς ἡμέρα φωτισθήσεται." ἀνθρώποις μὲν γὰρ ἡ νὺξ διαφορὰν ποιεῖ πρὸς ἡμέραν, σοὶ δέ, ὦ κύριε, καὶ ταῦτα πεφώτισται, ἀντὶ τοῦ «φανερὰ τυγχάνει»· ὅπερ καὶ ὁ ἀπόστολος φανεροῖ λέγων· 333 "πάντα δὲ γυμνὰ καὶ τετραχηλισμένα τοῖς ὀφθαλμοῖς αὐτοῦ." καὶ ἐν τῷ ∆ανιὴλ εἴρηται· "γιγνώσκων πάντα τὰ ἐν τῷ σκότει, καὶ τὸ φῶς μετ' αὐτοῦ ἐστιν," ὅ ἐστιν ὁ ςωτὴρ ἡμῶν, ὃς "φωτίζει πάντα ἄνθρωπον". φανερὰ οὖν αὐτῷ ····· ····· καὶ τὰ ενκατα····· ····· τὰς πράξεις τῶν ἀνθρώπων τὰς ἐν ἀποκρύφῳ καὶ σκότε̣ι γιγνομένας φανερὰς ποι ῶν ὅτε δεῖ. δύναται δὲ καὶ τὰ ἀσαφῆ τῶν λόγων κατὰ τὸ "νοήσει τε παραβολὴν καὶ σκοτεινὸν λόγον" ἀποκαλύψαι διὰ φωτισμοῦ ἐν διανοίᾳ γενο#6μένου. ἐξήγαγεν δὲ εἰς φῶς σκιὰν θανά#6του. σκιὰν θανάτου νῦν τὴν κακίαν λέγει τὴν ἐπικεκρυμμένην καὶ ἐνεργουμένην μετὰ δόλου πρός τινος ὡς αὐτὸν λέγεσθαι τὴν σκιὰν τοῦ θανάτου· πολλάκις γὰρ τῷ τῶν ἕξεων ὀνόματι οἱ ἐνεργοῦντες σημαίνονται, ὡς ὁ δίκαιος δικαιοσύνη καλεῖται ἐν τῷ "ἵνα ἡμεῖς γενώμεθα δικαιοσύνη θεοῦ ἐν αὐτῷ". καὶ τοὺς ἔχοντας δὲ ἀγάπην ὁ ἀπόστολος τῶι ὀνόματι τῆς ἀγάπης ἐδήλωσεν λέγων· "ἡ ἀγάπη 334 μακροθυμεῖ, οὐ φυσιοῦται, οὐ περπερεύετα̣ι, οὐ λογίζεται τὸ κακόν, πάντα πιστεύει." ταῦτα δὲ οὐ περὶ τῆς ἕξεως λέγει, ἀλλὰ περὶ τοῦ ἔχοντο̣ς τὴν ἀγάπην. εἶτα δὲ πάλιν ἐπιλέγει· "ἡ ἀγάπη οὐδέποτε πίπτει·" καὶ οὐ μέγα ὅτι ἀρετὴ "οὐ πίπτει"· οὐ πέφυκεν ····· ··, ἀλλὰ περὶ τοῦ ἐν ταύτῃ τεθεμελιωμένου λέγει· ἐς ὅσον γάρ τις ἔχ̣ε̣ται αὐτῆς, ἄπτωτός ἐστιν· ἐὰν οὖν λέγῃ "τὴν σκιὰν τοῦ θανάτου εἰς φῶς ἄγειν", οὐ τὴν κακίαν, ἀλλὰ τὸν ἐνεργοῦντα αὐτὴν