254

he calls out, saying: "I was grieved in my complaint, and was troubled by the voice of the enemy, and from the affliction of the sinner, because they turned," he says, "iniquity upon me, and in wrath were spiteful to me." 10.2.11 Which can indeed be referred to the rulers of the circumcision, who hostilely and with plotting tried to lay snares for him, and it can also be said concerning invisible powers warring against him from without and effecting their machination through men. And these things seem to me to be in harmony with what was said by him in the gospel at the time of the passion, when he says to his disciples: "My soul is very sorrowful, even to death; remain here, and watch with me," 10.2.12 and again: "Now is my soul troubled." Indeed, similar to these are the things in the psalm, in which it is said: "My heart was troubled within me, and the cowardice of death fell upon me, fear and trembling came upon me, and darkness covered me," by which things he signifies the assaults of the opposing powers against him. 10.2.13 For just as in the prophecies a certain spirit of fornication is named, according to, "they went astray by a spirit of fornication," and another, "a spirit of wandering in the desert," in the same way there would be a spirit of death that produces cowardice, just as there is a spirit productive of might and power and courage according to God. 10.2.14 So too there might be mentioned a spirit of fear and trembling, and again another besides these, a spirit of fear and confusion, which are wont to assail almost all, so to speak, who in martyrdom undertake death for the sake of piety, and much more did they set upon him who endured death for all. 10.2.15 But whether a spirit of cowardice and of death, or of fear and of trembling, or if any other such power fell upon him, yet it did not at all crush him, since like a noble athlete he cast far away the cowardice of death by confidence in life—for he himself is the life—having shaken it off. Likewise also the spirit that came upon him, productive of fear or of trembling, he hurled very far away with the spirit of courage and of power and of might, 10.2.16 since according to Isaiah there rested "upon him," with the other spirits, also "a spirit of counsel and of might." Thus also the spirit of darkness he scattered with the power of his own light, since "the light shines in the darkness, and the darkness did not overcome it." And you might find things similar to these also in the twenty-first psalm, in which again it is spoken from the same person: "Many calves have surrounded me, fat bulls have beset me; they opened their mouth against me, like a lion that is ravening and roaring," 10.2.17 and again: "For many dogs have encircled me, a company of evildoers has beset me," and again: "Deliver my soul from the sword, and my only-begotten from the hand of the dog; save me from the lion's mouth, and my lowliness from the horns of the unicorns." 10.2.18 For in these he clearly calls wicked powers bulls and calves and lions and dogs and unicorns, which indeed "beset" him and "encircled" him at the time of his passion, but surely they were not able to effect anything against him. 10.2.19 and these things indeed ..., if indeed these parts of the psalm should be referred to our savior and lord; but if not to him but to another person, you yourself will take note, how the matters regarding the passage might be smoothed out. But also concerning the metropolis of the Jews, Jerusalem itself, consequently after the prediction against those who plotted against him he adds in sequence: "I have seen iniquity and strife in the city," and the things that follow these, the meaning of which there is not now leisure to relate. 10.3.1 From Psalm 108. "O God, do not be silent about my praise; for the mouth of the sinner and the mouth of the deceitful have been opened against me, they have spoken against me with a deceitful tongue; and with words of hatred they have surrounded me, and they have fought against me without a cause. Instead of loving me they slandered me, but I prayed; and they set against

254

ἀποκαλεῖ, φάσκων· «ἐλυπήθην ἐν τῇ ἀδολεσχίᾳ μου, καὶ ἐταράχθην ἀπὸ φωνῆς ἐχθροῦ, καὶ ἀπὸ θλίψεως ἁμαρτωλοῦ, ὅτι ἐξέκλιναν», φησίν, «ἐπ' ἐμὲ ἀνομίαν, καὶ ἐν ὀργῇ ἐνεκότουν μοι». 10.2.11 ἅπερ δύναται μὲν καὶ ἐπὶ τοὺς ἄρχοντας τῶν ἐκ περιτομῆς ἀναφέρεσθαι, τοὺς ἐχθρωδῶς καὶ ἐπιβουλευτικῶς ἐνεδρεύειν αὐτὸν πειρωμένους, δύναται δὲ καὶ περὶ δυνάμεων ἀοράτων ἔξωθεν αὐτὸν προσπολεμουσῶν καὶ τὴν δι' ἀνθρώπων κατασκευὴν ἐνεργουσῶν λέγεσθαι. ἃ καὶ συνᾴδειν μοι δοκεῖ τοῖς ἐν τῷ εὐαγγελίῳ ὑπ' αὐτοῦ λελεγμένοις κατὰ τὸν τοῦ πάθους καιρόν, ὅτε λέγει τοῖς ἑαυτοῦ μαθηταῖς· «περίλυπός ἐστιν ἡ ψυχή μου ἕως θανάτου· μείνατε ὧδε, καὶ γρηγορεῖτε μετ' ἐμοῦ», 10.2.12 καὶ πάλιν· «νῦν ἡ ψυχή μου τετάρακται». ὅμοια γοῦν τούτοις ἐστὶν καὶ τὰ ἐν τῷ ψαλμῷ, ἐν ᾧ λέλεκται· «ἡ καρδία μου ἐταράχθη ἐν ἐμοί, καὶ δειλία θανάτου ἐπέπεσεν ἐπ' ἐμέ, φόβος καὶ τρόμος ἦλθεν ἐπ' ἐμέ, καὶ ἐκάλυψέν με σκότος», δι' ὧν τῶν ἀντικειμένων δυνάμεων τὰς κατ' αὐτοῦ ὁρμὰς σημαίνει. 10.2.13 ὡς γοῦν ἐν ταῖς προφητείαις ὠνόμασταί τι πνεῦμα πορνείας, κατὰ τὸ «πνεύματι πορνείας ἐπλανήθησαν», καὶ ἄλλο «πνεῦμα πλανήσεως ἐν τῇ ἐρήμῳ» τὸν αὐτὸν τρόπον καὶ πνεῦμα θανάτου εἴη ἂν δειλίας ποιητικόν, ὡς καὶ πνεῦμα ἰσχύος καὶ δυνάμεως καὶ ἀνδρείας τῆς κατὰ θεὸν ἐνεργητικόν. 10.2.14 οὕτω δ' ἂν λεχθείη πνεῦμα φόβου καὶ τρόμου, καὶ πάλιν ἕτερον παρὰ ταῦτα πνεῦμα φόβου καὶ συγχύσεως, ἃ καὶ σχεδὸν εἰπεῖν ἅπασι μὲν τοῖς ἐν μαρτυρίῳ τὸν ὑπὲρ εὐσεβείας θάνατον ἀναδεχομένοις ἐφορμᾶν εἴωθεν, πολὺ πλέον δὲ καὶ μᾶλλον ἐπιτέθειται αὐτῷ τὸν ὑπὲρ ἁπάντων θάνατον ὑπομείναντι. 10.2.15 πλὴν ἀλλ' εἴτε πνεῦμα δειλίας καὶ θανάτου, εἴτε φόβου καὶ τρόμου, ἢ εἴ τίς γε ἑτέρα τοιαύτη δύναμις ἐπιπέπτωκεν αὐτῷ, ἀλλ' οὔ τι γε κατέρραξεν αὐτόν, ἐπεὶ οἷα γενναῖος ἀθλητὴς τὴν μὲν δειλίαν τοῦ θανάτου πεποιθήσει ζωῆς αὐτὸς γὰρ ἡ ζωή μακρὰν ἀπέρριψεν ἀποσεισάμενος. ὡσαύτως δὲ καὶ τὸ ἐπελθὸν αὐτῷ πνεῦμα φόβου ἢ τρόμου ποιητικὸν πνεύματι θάρσους καὶ δυνάμεως καὶ ἰσχύος πορρωτάτω ἀπηκόντισεν, 10.2.16 ἐπεὶ κατὰ τὸν Ἡσαΐαν ἐπανεπαύσατο «ἐπ' αὐτὸν» μετὰ τῶν ἄλλων πνευμάτων καὶ «πνεῦμα βουλῆς καὶ ἰσχύος». οὕτω καὶ τὸ πνεῦμα τοῦ σκότους τῇ τοῦ ἰδίου φωτὸς ἀπεσκέδασεν δυνάμει, ἐπεὶ «τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει, καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν». εὕροις δ' ἂν τὰ παραπλήσια τούτοις καὶ ἐν εἰκοστῷ πρώτῳ ψαλμῷ, ἐν ᾧ πάλιν ἐκ τοῦ αὐτοῦ λέλεκται προσώπου· «περιεκύκλωσάν με μόσχοι πολλοί, ταῦροι πίονες περιέσχον με· ἤνοιξαν ἐπ' ἐμὲ τὸ στόμα αὐτῶν, ὡς λέων ὁ ἁρπάζων καὶ ὠρυόμενος», 10.2.17 καὶ πάλιν· «ὅτι ἐκύκλωσάν με κύνες πολλοί, συναγωγὴ πονηρευομένων περιέσχον με», καὶ αὖθις· «ῥῦσαι ἀπὸ ῥομφαίας τὴν ψυχήν μου, καὶ ἐκ χειρὸς κυνὸς τὴν μονογενῆ μου· σῶσόν με ἐκ στόματος λέοντος, καὶ ἀπὸ κεράτων μονοκερώτων τὴν ταπείνωσίν μου». 10.2.18 σαφῶς γὰρ ἐν τούτοις δυνάμεις πονηρὰς ταύρους καὶ μόσχους καὶ λέοντας καὶ κύνας καὶ μονοκέρωτας ἀποκαλεῖ, αἳ «περιέσχον» μὲν αὐτὸν καὶ «περιεκύκλωσαν» κατὰ τὸν τοῦ πάθους αὐτοῦ καιρόν, οὐ μὴν καὶ ἐνεργῆσαί τι κατ' αὐτοῦ δεδύνηνται. 10.2.19 καὶ ταῦτα μὲν ..., εἰ καὶ ταῦτα τοῦ ψαλμοῦ τὰ μέρη ἐπὶ τὸν σωτῆρα καὶ κύριον ἡμῶν ἀνάγοιτο· εἰ δὲ μὴ ἐπ' αὐτὸν ἀλλ' ἐφ' ἕτερον πρόσωπον, ἐπιστήσεις καὶ αὐτός, ὡς ἂν ἐξομαλισθέντα τὰ κατὰ τὸν τόπον. πλὴν ἀλλὰ καὶ περὶ τῆς τῶν Ἰουδαίων μητροπόλεως, αὐτῆς δὴ τῆς Ἱερουσαλήμ, ἀκολούθως μετὰ τὴν κατὰ τῶν ἐπιβουλευσάντων αὐτῷ πρόρρησιν ἐπιλέγει ἑξῆς· «εἶδον ἀνομίαν καὶ ἀντιλογίαν ἐν τῇ πόλει», καὶ τὰ τούτοις ἀκόλουθα, ἃ καὶ ὁποίας ἔχεται διανοίας, οὐ νῦν σχολὴ διηγεῖσθαι. 10.3.1 Ἀπὸ Ψαλμοῦ ρηʹ. «Ὁ θεός, τὴν αἴνεσίν μου μὴ παρασιωπήσῃς· ὅτι στόμα ἁμαρτωλοῦ καὶ στόμα δολίου ἐπ' ἐμὲ ἠνοίχθη, ἐλάλησαν κατ' ἐμοῦ γλώσσῃ δολίᾳ· καὶ λόγοις μίσους ἐκύκλωσάν με, καὶ ἐπολέμησάν με δωρεάν. ἀντὶ τοῦ ἀγαπᾶν με ἐνδιέ βαλλόν με, ἐγὼ δὲ προσηυχόμην· καὶ ἔθεντο κατ'