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of her, and the Lord is round about his people.” For just as the mountains surround the city, so does divine providence fence in the pious people; “From this time forth and for evermore.” For the power of God is not temporary, but eternal, and he deems worthy of it those who hold his service in high esteem. 3. “For the Lord will not permit the rod of the wicked to rest upon the lot of the righteous.” And God called the Assyrians the rod of his anger through Isaiah the prophet, “For woe, he says, to the Assyrians, the rod of my anger, and of my wrath, is in their hands. I will send my wrath against a lawless nation, and I will command my people to take spoil and plunder.” This means, As if using the Assyrians as a kind of rod, I discipline those who are worthy. The prophet therefore says here also that the Lord, using the just judgment of all things, will not allow the rod of the lawless to be brought upon the company of the righteous. Then he also teaches the reason. “Lest the righteous stretch forth their hands to iniquities.” Lest those who care for what is fitting, he says, thinking that all things are disordered and ungoverned, should turn to what is worse, and draw harm from it. 4. “Do good, O Lord, to those who are good, and to the upright in heart.” Having shown the justice of God, he makes a just supplication; for he beseeches that the good may receive equal recompense. And the Lord also said this: “With what measure you measure, it will be measured to you again.” And: Blessed are the merciful, for they shall obtain mercy.” 5. “But those who turn aside to crooked ways, the Lord shall lead away with the workers of iniquity.” As for "crooked ways," Aquila translated it as "entanglements," Symmachus as "crookedness," and Theodotion as "perverse things." Yet the Prophet asked for nothing unjust; but that the good should enjoy good things, and that those who have abandoned the divine way, and have used crooked ways and entanglements, should find their appropriate end. “Peace be upon Israel.” And when those others received their destruction, these enjoyed peace. It is fitting, however, to know that Jacob enjoyed this name when he was deemed worthy of the divine vision. Therefore, he has as namesakes those who are of a similar manner, and who possess a pure faith and soul. For not all who are of Israel are Israel, but those who embrace the piety of Israel. 80.1889

INTERPRETATION OF THE 125TH PSALM. 1. “A Song of Ascents.” When Cyrus became king, he commanded all the Jews to return,

but the majority, having a wicked mind, and opposing the divine laws in all things, did not wish to return. But as many as cared for the piety of their ancestors, and desired the worship according to the law, gladly made the return. These, therefore, rejoice in this Psalm, seeing their own freedom; and they pray that their kinsmen may also obtain it. “When the Lord turned back the captivity of Zion, we were like men comforted.” The word "like" here signifies emphasis. We enjoyed, he says, great gladness, when God lifted the term of the punishment, and granted freedom to the captives. 2. “Then was our mouth filled with laughter, and our tongue with joy.” For immediately, being overcome by gladness, we moved our tongues to hymnody. For Aquila translated "joy" as "praise," and Symmachus as "acclamation." “Then they will say among the nations, The Lord has done great things for them.” And this has made us much talked about among all. For all marvel at the great work of God, that he delivered us from that bitter slavery; and we indeed cry out: 3. “The Lord has done great things for us, whereof we are glad.” For it is absurd that those deprived of divine knowledge should marvel at the philanthropy shown to us, while we who of the benefit

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αὐτῆς, καὶ ὁ Κύριος κύκλῳ τοῦ λαοῦ αὑτοῦ." Καθάπερ γὰρ τὰ ὄρη τὴν πόλιν κυ κλοῖ, οὕτως ἡ θεία κηδεμονία τὸν εὐσεβῆ περι φράττει λαόν· "Ἀπὸ τοῦ νῦν, καὶ ἕως τοῦ αἰῶνος." Οὐ γὰρ πρόσκαιρος ἡ τοῦ Θεοῦ δύναμις, ἀλλ' αἰώ νιος, καὶ ταύτης ἀξιοῖ τοὺς τὴν θεραπείαν αὐτοῦ περὶ πολλοῦ ποιουμένους. γʹ. "Ὅτι οὐκ ἀφήσει Κύριος τὴν ῥάβδον τῶν ἁμαρτωλῶν ἐπὶ τὸν κλῆρον τῶν δικαίων." Καὶ τοὺς Ἀσσυρίους ῥάβδον θυμοῦ διὰ Ἡσαΐου τοῦ προφήτου προσηγόρευσεν ὁ Θεὸς, "Οὐαὶ γὰρ, φη σὶν, Ἀσσυρίοις, ἡ ῥάβδος τοῦ θυμοῦ μου, καὶ τῆς ὀργῆς μου, ἐν ταῖς χερσὶν αὐτῶν. Τὴν ὀργήν μου εἰς ἔθνος ἄνομον ἀποστελῶ, καὶ τῷ ἐμῷ λαῷ συντάξω ποιῆσαι σκῦλα, καὶ προνομήν." Ἀντὶ τοῦ, Καθάπερ τινὶ ῥάβδῳ τοῖς Ἀσσυρίοις κεχρημένος, τοὺς ἀξίους παιδεύω. Λέγει τοίνυν ὁ προφήτης καὶ ἐνταῦθα, ὅτι δικαίᾳ κεχρημένος ψήφῳ τῶν ὅλων ὁ Κύριος, οὐ συγχωρήσει τῶν παρανόμων τὴν ῥάβδον τῇ τῶν δικαίων ἐπενεχθῆναι συμμορίᾳ. Εἶτα καὶ τὴν αἰτίαν διδάσκει. "Ὅπως ἂν μὴ ἐκτείνωσιν οἱ δίκαιοι ἐν ἀνομίαις χεῖρας αὐτῶν." Ἵνα μὴ νο μίσαντες, φησὶν, οἱ τοῦ προσήκοντος ἐπιμελού μενοι ἄτακτα εἶναι πάντα καὶ ἀκυβέρνητα, ῥέψωσιν ἐπὶ τὸ χεῖρον, καὶ τὴν ἐντεῦθεν ἑλκύσωσι βλάβην. δʹ. "Ἀγάθυνον, Κύριε, τοῖς ἀγαθοῖς, καὶ τοῖς εὐ θέσι τῇ καρδίᾳ." ∆είξας τοῦ Θεοῦ τὸ δίκαιον, δι καίαν ποιεῖται τὴν δέησιν· ἱκετεύει γὰρ τῶν ἴσων τυχεῖν τοὺς ἀγαθοὺς ἀντιδόσεων. Τοῦτο δὲ καὶ ὁ Κύριος ἔφη· "Ὧ μέτρῳ μετρεῖτε, ἀντιμετρηθήσεται ὑμῖν." Καί· Μακάριοι οἱ ἐλεήμονες, ὅτι αὐτοὶ ἐλεηθήσονται." εʹ. "Τοὺς δὲ ἐκκλίνοντας εἰς τὰς στραγγαλιὰς ἀπάξει Κύριος μετὰ τῶν ἐργαζομένων τὴν ἀνο μίαν." Τὰς στραγγαλιὰς ὁ μὲν Ἀκύλας διαπλο κὰς ἡρμήνευσε, σκολιότητας δὲ ὁ Σύμμαχος, ὁ δὲ Θεοδοτίων διεστραμμένα. Ἤτησε μέντοι οὐδὲν ἄδικον ὁ Προφήτης· ἀλλὰ τοὺς μὲν ἀγαθοὺς ἀγαθῶν ἀπο λαῦσαι, τοὺς δὲ τὴν θείαν καταλιπόντας ὁδὸν, καὶ στραγγαλιαῖς καὶ διαπλοκαῖς κεχρημένους, τὸ κατ άλληλον τέλος εὑρεῖν. "Εἰρήνη ἐπὶ τὸν Ἰσραήλ." Ἐκείνων δὲ δεξαμένων τὸν ὄλεθρον, οὗτοι τῆς εἰρή νης ἀπήλαυσαν. Προσήκει μέν τοι εἰδέναι, ὡς ταύ της ἀπήλαυσε τῆς προσηγορίας ὁ Ἰακὼβ τῆς θείας ἀξιωθεὶς θεωρίας. Ὁμωνύμους τοιγαροῦν ἔχει τοὺς ὁμοτρόπους, καὶ καθαρὰν πίστιν κεκτημένους καὶ ψυχήν. Οὐ γὰρ πάντες οἱ ἐξ Ἰσραὴλ οὗτοι Ἰσραὴλ, ἀλλ' οἱ τοῦ Ἰσραὴλ ἀσπαζόμενοι τὴν εὐσέβειαν. 80.1889

ΕΡΜΗΝ. ΤΟΥ ΡΚΕʹ ΨΑΛΜΟΥ. αʹ. "Ὠδὴ τῶν ἀναβαθμῶν." Ἅπαντας μὲν ὁ Κύρος βασιλεύσας ἐπανελθεῖν

Ἰουδαίους προσέταξε, μοχθηρὰν δὲ οἱ πλείους ἔχοντες γνώμην, καὶ εἰς ἅπαντα τοῖς θείοις ἀντιτείνοντες νόμοις, ἐπανελθεῖν οὐκ ἠθέλησαν. Ὅσοι δὲ τῆς προγονικῆς εὐσεβείας ἐπεμελοῦντο, καὶ τῆς κατὰ νόμον λατρείας ἐπεθύ μουν, ἀσπασίως ἐποιήσαντο τὴν ἐπάνοδον. Οὗτοι τοίνυν ἐν τῷδε τῷ Ψαλμῷ τὴν οἰκείαν ἐλευθερίαν ὁρῶντες γεγήθασιν· εὔχονται δὲ ταύτης καὶ τοὺς ὁμοφύλους τυχεῖν. "Ἐν τῷ ἐπιστρέψαι Κύριον τὴν αἰχμαλωσίαν Σιὼν, ἐγενήθημεν ὡσεὶ παρακεκλημέ νοι." Τὸ ὡς ἐπιτάσεως ἐνταῦθα σημαντικόν. Πολλῆς, φησὶν, ἀπηλαύσαμεν θυμηδίας, λύσαντος τοῦ Θεοῦ τῆς τιμωρίας τὸν ὅρον, καὶ τὴν ἐλευθερίαν τοῖς αἰχμαλώτοις δωρησαμένου. βʹ. "Τότε ἐπλήσθη χαρᾶς τὸ στόμα ἡμῶν, καὶ ἡ γλῶσσα ἡμῶν ἀγαλλιάσεως." Εὐθὺς γὰρ ὑπὸ τῆς θυμηδίας διαχυθέντες ἐκινήσαμεν εἰς ὑμνῳδίαν τὰς γλώττας. Τὴν γὰρ ἀγαλλίασιν ὁ μὲν Ἀκύλας αἴ νεσιν, ὁ δὲ Σύμμαχος εὐφημίαν, ἡρμήνευσαν. "Τότε ἐροῦσιν ἐν τοῖς ἔθνεσιν, Ἐμεγάλυνε Κύριος τοῦ ποιῆσαι μετ' αὐτῶν." Τοῦτο δὲ ἡμᾶς πολυθρυλλή τους παρὰ πᾶσιν ἀπέφηνεν. Ἅπαντες γὰρ τὴν τοῦ Θεοῦ μεγαλουργίαν θαυμάζουσιν, ὅτι τῆς πικρᾶς ἡμᾶς ἐκείνης δουλείας ἀπήλλαξε· καὶ ἡμεῖς μέν τοι βοῶμεν· γʹ. "Ἐμεγάλυνε Κύριος τοῦ ποιῆσαι μεθ' ἡμῶν, ἐγενήθημεν εὐφραινόμενοι." Ἄτοπον γὰρ τοὺς μὲν τῆς θείας γνώσεως ἐστερημένους τὴν εἰς ἡμᾶς γε γενημένην θαυμάζειν φιλανθρωπίαν, ἡμᾶς δὲ τοὺς τῆς εὐεργεσίας