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awaits; he does not endure the delay, but here he shows us an apostolic mind. For indeed he groaned at the delay of his departure from here; and this one suffered the very same thing. For this reason he said, When shall I come and appear before the face of God? And if indeed he were some private and humble person, and lowly, and living in poverty, it would still be a great thing to despise the present life; however, it is not as great as it is now for one who is a king and enjoys such luxury, who partakes of such glory, who has won countless victories and conquered in many wars, and is brilliant and glorious everywhere, to laugh at all these things, and at all wealth and glory and luxury, and to gaze open-mouthed toward the things to come; this is a sign of a magnanimous mind, this is a sign of a philosophical soul, winged with heavenly love. 7. Let us then imitate him, and not marvel at present things, so that we may marvel at future things; or rather, let us marvel at future things, so that we may not marvel at present things. For if we continually dwell on thoughts about those things, and if we consider in our own minds the kingdom of heaven, immortality, life without end, the choir with the angels, fellowship with Christ, that pure glory, the life free from all pain, and if we perceive that tears, and reproaches, and revilings, and death, and despondencies, and toil, and old age, and sickness, and weakness, and poverty, and slander, and widowhood, and sin, and condemnation, and punishment, and torment, and if there is anything else in the present life that is grievous and unpleasant, all these things have been driven away, and in their place have been introduced peace, meekness, gentleness, love, joy, glory, honor, splendor, and the other things, as many as no word will be able to describe, nothing of present things will capture us, but we too will be able to say according to the Prophet: When shall I come and appear before the face of God? and being so disposed, we will fall neither into despair from the splendors of life, nor into despondency from its griefs; neither envy, nor 55.166 vainglory, nor anything else of that sort will ever capture us. Let us not, therefore, enter here simply, nor let us hear the responses carelessly, but let us take them as a staff and go forth. For each verse is sufficient to instill in us much philosophy, both for correcting doctrines and for benefitting our life in the greatest ways; and if we should examine each saying with precision, we shall reap great goods. For one must not put forward poverty, nor lack of leisure, nor laziness here. For even if you are poor, and because of poverty you lack books, or if you have books but do not enjoy leisure, just keep for me the responses of the psalms, which you chant here not once, not twice, not three times, but many times, and going away you will receive great comfort. See, then, what a great treasure this response has opened for us. And let no one say to me that before the interpretation he did not see its power. For even before the interpretation, the response is easy to understand for everyone who hears and is willing in any way to pay attention. For if you only taught yourself to say: As the hart longs for the fountains of waters, so my soul longs for you, O God; my soul has thirsted for the strong, the living God; when shall I come and appear before the face of God? even before the interpretation you are able to instill all philosophy. And not only this one, but also each response will provide us with the same wealth. And if you say again: Blessed is the man who fears the Lord, and you are able to see what it is you are saying; not the one who is rich, not the one who rules, not the handsome one, not the one adorned with strength, not the one who has splendid houses, not the one who is in power, not the one in

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ἀναμένει· οὐ στέγει τὴν ὑπέρθεσιν, ἀλλὰ ἀποστολικὸν ἡμῖν ἐνταῦθα δείκνυσι φρόνημα. Καὶ γὰρ ἐκεῖνος ἔστενεν ἐπὶ τῇ μελλήσει τῆς ἐντεῦθεν ἀποδημίας· καὶ οὗτος τὸ αὐτὸ τοῦτο ἔπασχε. ∆ιὰ τοῦτο ἔλεγε, Πότε ἥξω καὶ ὀφθήσομαι τῷ προσώπῳ τοῦ Θεοῦ; Καὶ εἰ μὲν ἰδιώτης τις ἦν καὶ εὐτελὴς, καὶ ταπεινὸς, καὶ ἐν πενίᾳ ζῶν, μέγα μὲν καὶ οὕτως τὸ τῆς παρούσης καταφρονῆσαι ζωῆς· πλὴν οὐχ οὕτω μέγα καθάπερ νῦν τὸν βασιλεύοντα καὶ τοσαύτης ἀπολαύοντα τρυφῆς, τοσαύτης μετέχοντα δόξης, νίκας ἀνῃρημένον μυρίας, καὶ πολλοὺς νικήσαντα πολέμους, καὶ λαμπρὸν ὄντα καὶ ἐπίδοξον πανταχοῦ, πάντων μὲν καταγελᾷν τούτων, καὶ πλούτου καὶ δόξης καὶ τρυφῆς ἁπάσης, κεχηνέναι δὲ πρὸς τὰ μέλλοντα· τοῦτο μεγαλοψύχου τινός ἐστι διανοίας, τοῦτο φιλοσόφου ψυχῆς καὶ πρὸς τὸν οὐράνιον ἐπτερωμένης ἔρωτα. ζʹ. Τοῦτον δὴ καὶ ἡμεῖς μιμησώμεθα, καὶ μὴ θαυμάσωμεν τὰ παρόντα, ἵνα θαυμάσωμεν τὰ μέλλοντα· μᾶλλον δὲ θαυμάσωμεν τὰ μέλλοντα, ἵνα μὴ θαυμάσωμεν τὰ παρόντα. Ἂν γὰρ διηνεκῶς ταῖς περὶ ἐκείνων ἐννοίαις ἐνδιατρίβωμεν, καὶ τὴν βασιλείαν τῶν οὐρανῶν, τὴν ἀθανασίαν, τὴν ζωὴν τὴν ἀτελεύτητον, τὴν μετὰ ἀγγέλων χορείαν, τὴν μετὰ Χριστοῦ διατριβὴν, τὴν ἀκήρατον δόξαν ἐκείνην, τὴν πάσης ἀπηλλαγμένην ὀδύνης ζωὴν ἀναλογισώμεθα πρὸς ἑαυτοὺς, καὶ ἐνορῶμεν, ὅτι καὶ δάκρυα, καὶ ὀνείδη, καὶ λοιδορίαι, καὶ θάνατος, καὶ ἀθυμίαι, καὶ πόνος, καὶ γῆρας, καὶ νόσος, καὶ ἀῤῥωστία, καὶ πενία, καὶ συκοφαντία, καὶ χηρεία, καὶ ἁμαρτία, καὶ κατάγνωσις, καὶ κόλασις, καὶ τιμωρία, καὶ εἴ τι ἕτερον κατὰ τὸν παρόντα βίον ἐστὶ λυπηρὸν καὶ ἀηδὲς, ταῦτα πάντα ἀπελήλαται, ἀντεισενήνεκται δὲ ἀντὶ τούτων εἰρήνη, πραότης, ἐπιείκεια, ἀγάπη, χαρὰ, δόξα, τιμὴ, λαμπρότης, τὰ ἄλλα, ὅσα οὐδὲ λόγος παραστῆσαι δυνήσεται, οὐδὲν ἡμᾶς τῶν παρόντων αἱρήσεται, ἀλλὰ καὶ ἡμεῖς δυνησόμεθα λέγειν κατὰ τὸν Προφήτην· Πότε ἥξω καὶ ὀφθήσομαι τῷ προσώπῳ τοῦ Θεοῦ; καὶ οὕτω διακείμενοι, οὔτε εἰς ἀπόνοιαν ἀπὸ τῶν τοῦ βίου λαμπρῶν, οὔτε εἰς ἀθυμίαν ἀπὸ τῶν λυπηρῶν ἐμπεσούμεθα, οὐ φθόνος, οὐ 55.166 κενοδοξία, οὐκ ἄλλο τι τῶν τοιούτων ἡμᾶς αἱρήσεταί ποτε. Μὴ τοίνυν ἁπλῶς ἐνταῦθα εἰσίωμεν, μηδὲ τὰς ὑπακοὰς ἀφωσιωμένοι ὑπακούωμεν, ἀλλὰ ἀντὶ βακτηρίας αὐτὰς λαβόντες ἐξέλθωμεν. Ἀρκεῖ δὲ ἕκαστος στίχος πολλὴν ἡμῖν ἐνθεῖναι φιλοσοφίαν, καὶ εἰς τὸ τὰ δόγματα διορθῶσαι, καὶ εἰς τὸ βίον ὠφελῆσαι τὰ μέγιστα· κἂν μετὰ ἀκριβείας ἑκάστην διερευνήσωμεν ῥῆσιν, μεγάλα καρπωσόμεθα ἀγαθά. Οὔτε γὰρ πενίαν, οὔτε ἀσχολίαν, οὔτε ὀκνηρίαν δεῖ ἐνταῦθα προβάλλεσθαι. Κἂν γὰρ πένης ᾖς, καὶ διὰ τὴν πενίαν ἀπορῇς βιβλίων, ἢ βιβλία μὲν ἔχῃς, σχολῆς δὲ μὴ ἀπολαύσῃς, τὰς ὑπακοὰς μόνον διατήρησόν μοι τῶν ψαλμῶν, ἃς ἐνταῦθα ὑποψάλλεις οὐχ ἅπαξ, οὐ δὶς, οὐ τρὶς, ἀλλὰ καὶ πολλάκις, καὶ μεγάλην ἀπελθὼν λήψῃ τὴν παραμυθίαν. Ὅρα γοῦν, ἡ ὑπακοὴ αὕτη πόσον ἡμῖν ἠνέῳξε θησαυρόν. Καὶ μή μοι λεγέτω τις, ὅτι πρὸ τῆς ἑρμηνείας οὐκ εἶδεν αὐτῆς τὴν δύναμιν. Καὶ γὰρ πρὸ τῆς ἑρμηνείας παντὶ τῷ ἀκούοντι καὶ ὁπωσοῦν βουλομένῳ προσέχειν εὐσύνοπτος ἡ ὑπακοή. Εἰ γὰρ μόνον ἐπαίδευσας σαυτὸν λέγειν· Ὃν τρόπον ἐπιποθεῖ ἡ ἔλαφος ἐπὶ τὰς πηγὰς τῶν ὑδάτων, οὕτως ἐπιποθεῖ ἡ ψυχή μου πρὸς σὲ, ὁ Θεός· ἐδίψησεν ἡ ψυχή μου πρὸς τὸν Θεὸν τὸν ἰσχυρὸν, τὸν ζῶντα· πότε ἥξω καὶ ὀφθήσομαι τῷ προσώπῳ τοῦ Θεοῦ; καὶ πρὸ τῆς ἑρμηνείας δύνασαι πᾶσαν φιλοσοφίαν ἐνθεῖναι. Οὐχ αὕτη δὲ μόνον, ἀλλὰ καὶ ἑκάστη ὑπακοὴ τὸν αὐτὸν ἡμῖν παρέξεται πλοῦτον. Κἂν εἴπῃς πάλιν· Μακάριος ἀνὴρ ὁ φοβούμενος τὸν Κύριον, καὶ δυνηθῇς ἰδεῖν τί ἐστιν ὃ λέγεις· οὐ τὸν πλουτοῦντα, οὐ τὸν ἄρχοντα, οὐ τὸν εὔμορφον, οὐ τὸν ῥώμῃ κεκοσμημένον, οὐ τὸν οἰκίας ἔχοντα λαμπρὰς, οὐ τὸν ἐν δυναστείαις ὄντα, οὐ τὸν ἐν