99

The treasure lying in the psalm teaches more than these things to those who pay attention with precision, let us maintain the precision of the doctrines, and let us show forth a worthy manner of life, so that we may attain the good things to come; may we all be deemed worthy of these things, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be honor and glory unto the ages of ages. Amen. TO THE 9TH PSALM. “For the end, concerning the hidden things of the son, a psalm of David.” Another, “A song of victory concerning the death of the son, a song of David.” Another, “Of the youth of the son.” I will confess to you, Lord, with my whole heart, I will tell of all your wonders. 1. This psalm is long. And this too is of the wisdom of the Spirit. For He made them neither all short, nor did He draw them all out to length, but He also varied the book in its measure, with the length arousing from laziness, and with the brevity giving rest from weariness. I will confess to you, Lord, with my whole heart, I will tell of all your wonders. The form of confession is twofold. For it is either a condemnation of one’s own sins, or thanksgiving to God. Here, however, it indicates thanksgiving. But what is, With my whole heart? With all readiness, with zeal, he says. Not for prosperity, but also in contrary circumstances. For this is most characteristic of a thankful soul, this of a philosophic soul, to give thanks even in grievous things, to glorify God for all things, not only for benefits, but also for chastisements. For this is a source of greater reward. For when you give thanks for good things, you have paid a debt; but for evil things, you have made God a debtor. For one who has received good and is grateful, has paid his debt. But one who has suffered evil and glorifies God, has created a debt for God. In return for this thanksgiving, therefore, God bestows many other good things both then and now; 55.122 so that we will not even have a perception of the terrible things. For no one grieves over those things for which he is thankful to God; so that we will also reap another profit, the driving away of despondency. For when you are deprived of money and you give thanks, the loss is not able to bite you as much as the thanksgiving gladdens you. This is a mortal blow to the devil; this makes the mind philosophic; this establishes a true judgment concerning present affairs. For many people do not have a real estimation of things here; for this reason they are despondent. Thus also madmen fear things that are not fearful, and often dread things that do not exist, and flee from shadows. And those who fear the loss of money are like these. For the fear is not of nature, but of choice. For if the matter were grievous, all who were deprived would have to grieve; but if we do not all grieve when we fail, it is no longer of the nature of the matter, but of an imperfect mind. For just as in darkness someone has often feared even a rope, thinking it a snake, and suspects everything, and considers friends to be enemies; so also those who are possessed by irrationality, as if caught in some deep darkness, do not recognize the nature of things, but roll around in the mire, and do not consider grass to be grass; and being filled with the love of money, they do not perceive the stench; but if they desist, then they will know. And just as those who love an uncomely woman, when they stop the sickness, then they understand the ugliness; so also are the lovers of money. And how will I be able, he says, to stop the love? Again I will use the same example. Just as one who loves an uncomely woman, if he is continuously with her, he inflames the furnace, if

99

τούτων πλείονα ὁ θησαυρὸς ὁ ἐν τῷ ψαλμῷ κείμενος διδάσκει τοὺς μετὰ ἀκριβείας προσέχοντας, διατηρῶμεν τῶν δογμάτων τὴν ἀκρίβειαν, καὶ πολιτείαν ἀξίαν ἐπιδειξώμεθα, ἵνα καὶ τῶν μελλόντων ἐπιτύχωμεν ἀγαθῶν· ὧν γένοιτο πάντας ἡμᾶς ἀξιωθῆναι, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ' οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι, τιμὴ καὶ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. ΕΙΣ ΤΟΝ Θʹ ΨΑΛΜΟΝ. «Εἰς τὸ τέλος ὑπὲρ τῶν κρυφίων τοῦ υἱοῦ, ψαλ μὸς τῷ ∆αυΐδ.» Ἄλλος, «Ἐπινίκιον ὑπὲρ τοῦ θανάτου τοῦ υἱοῦ, ᾆσμα τῷ ∆αυΐδ.» Ἄλλος, «Νεανιότητος τοῦ υἱοῦ.» Ἐξομολογήσομαί σοι, Κύριε, ἐν ὅλῃ καρδίᾳ μου, διηγήσομαι πάντα τὰ θαυμάσιά σου. αʹ. Μακρὸς οὗτος ὁ ψαλμός. Καὶ τοῦτο δὲ τῆς σοφίας τοῦ Πνεύματος. Οὔτε γὰρ πάντας βραχεῖς ἐποίησεν, οὔτε πάντας εἰς μῆκος ἐξήγαγεν, ἀλλ' ἐποίκιλε καὶ τῷ μέτρῳ τὸ βιβλίον, τῷ μὲν μήκει διεγείρων τὴν ῥᾳθυμίαν, τῇ δὲ βραχύτητι διαναπαύων τὸν κάματον. Ἐξομολογήσομαί σοι, Κύριε, ἐν ὅλῃ καρδίᾳ μου, διηγήσομαι πάντα τὰ θαυμάσιά σου. ∆ιπλοῦν τὸ τῆς ἐξομολογήσεως εἶδός ἐστιν. Ἢ γὰρ τῶν οἰκείων ἁμαρτημάτων ἐστὶ κατάγνωσις, ἢ εὐχαριστία εἰς τὸν Θεόν. Ἐνταῦθα μέντοι τὴν εὐχαριστίαν δηλοῖ. Τί δέ ἐστιν, Ἐν ὅλῃ καρδίᾳ μου; Μετὰ προθυμίας ἁπάσης, μετὰ σπουδῆς, φησίν. Οὐχ ὑπὲρ εὐημερίας, ἀλλὰ καὶ ἐπὶ τοῖς ἐναντίοις. Τοῦτο γὰρ μάλιστα εὐχαρίστου, τοῦτο φιλοσόφου ψυχῆς, τὸ καὶ ἐν τοῖς λυπηροῖς εὐχαριστεῖν, τὸ ὑπὲρ ἁπάντων δοξάζειν, μὴ μόνον ὑπὲρ τῶν εὐεργεσιῶν, ἀλλὰ καὶ ὑπὲρ τῶν τιμωριῶν. Τοῦτο γὰρ πλείονος μισθοῦ πρόξενον. Ἐπὶ μὲν γὰρ τῶν ἀγαθῶν εὐχαριστῶν, χρέος ἀποδέδωκας· ἐπὶ δὲ τῶν κακῶν, τὸν Θεὸν ὀφειλέτην κατέστησας. Ὁ μὲν γὰρ εὖ παθὼν, καὶ χάριν εἰδὼς, ἀπέδωκε τὴν ὀφειλήν. Ὁ δὲ κακῶς παθὼν, καὶ δοξάζων, ὄφλημα κατεσκεύασεν. Ἀντὶ τῆς εὐχαριστίας οὖν ταύτης πολλὰ ἕτερα ἀγαθὰ ἀποδίδωσιν ὁ 55.122 Θεὸς καὶ τότε καὶ νῦν· ὥστε οὐδὲ αἴσθησιν ληψόμεθα τῶν δεινῶν. Οὐδεὶς γὰρ ὑπὲρ ὧν χάριν οἶδε τῷ Θεῷ, ὑπὲρ τούτων ἀλγεῖ· ὥστε καὶ ἕτερον καρπωσόμεθα κέρδος, τὸ διακρούεσθαι τὴν ἀθυμίαν. Ὅταν γὰρ ἀποστερηθῇς χρημάτων καὶ εὐχαριστήσῃς, οὐ τοσοῦτόν σε ἡ ζημία δύναται δάκνειν, ὅσον ἡ εὐχαριστία εὐφραίνει. Τοῦτο τῷ διαβόλῳ καιρία πληγή· τοῦτο ποιεῖ τὴν διάνοιαν φιλόσοφον· τοῦτο τὴν ἀληθινὴν περὶ τῶν παρόντων πραγμάτων ἐγκατασκευάζει κρίσιν. Πολλοὶ γὰρ τῶν ἀνθρώπων οὐ τὴν οὖσαν ψῆφον ἔχουσι περὶ τῶν ἐνταῦθα· διὸ καὶ ἀθυμοῦσιν. Οὕτω καὶ οἱ μαινόμενοι φοβοῦνται τὰ οὐ φοβερὰ, καὶ τὰ οὐχ ὑφεστῶτα πολλάκις δεδοίκασι, καὶ τὰς σκιὰς φεύγουσι. Τούτοις ἐοίκασι καὶ οἱ χρημάτων ζημίαν δεδοικότες. Οὐ γὰρ τῆς φύσεως ὁ φόβος, ἀλλὰ τῆς προαιρέσεως. Εἰ γὰρ τὸ πρᾶγμα ἦν λυπηρὸν, πάντας ἔδει ἀλγεῖν τοὺς ἀπεστερημένους· εἰ δὲ μὴ πάντες ἀλγοῦμεν ἀποτυγχάνοντες, οὐκ ἔτι τῆς τοῦ πράγματος φύσεως, ἀλλὰ τῆς ἀτελοῦς διανοίας. Καθάπερ γὰρ ἐν σκότῳ πολλάκις καὶ σχοινίον τις ἔδεισεν, ὄφιν νομίσας, καὶ πάντα ὑποπτεύει, καὶ τοὺς φίλους πολεμίους ἡγεῖται· οὕτω καὶ οἱ ἀλογίᾳ κατεχόμενοι, ὥσπερ τινὶ σκότῳ βαθεῖ ἁλόντες, οὐκ ἐπιγινώσκουσι τῶν πραγμάτων τὴν φύσιν, ἀλλ' ἐγκυλινδοῦνται τῷ βορβόρῳ, καὶ τὸν χόρτον οὐχ ἡγοῦνται χόρτον εἶναι· καὶ τῆς φιλαργυρίας ἐμπεπλησμένοι, οὐκ αἰσθάνονται τῆς δυσωδίας· ἂν δὲ ἀποστῶσι, τότε εἴσονται. Καὶ καθάπερ οἱ γυναικὸς ἀμόρφου ἐρῶντες, ὅταν παύσωσι τὸ νόσημα, τότε ἐπίστανται τὸ εἰδεχθές· οὕτω καὶ οἱ τῆς φιλαργυρίας ἐρασταί. Καὶ πῶς δυνήσομαι, φησὶ, παῦσαι τὸν ἔρωτα; Πάλιν τῷ αὐτῷ ὑποδείγματι χρήσομαι. Ὥσπερ ὁ τῆς ἀμόρφου γυναικὸς ἐρῶν, ἐὰν μὲν διηνεκῶς συγγίνηται αὐτῇ, ἀνάπτει τὴν κάμινον, ἐὰν