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He called the manic and bestial nature of the invaders a wicked sword; and the same men, sons of foreigners, as impious. "Whose mouth has spoken vanity, and their right hand is a right hand of iniquity." He did not use this tautology in vain; but being about to describe their prosperity, he took up the accusation of wickedness, rousing God to their aid. For those who so blaspheme you, he says, and live with iniquity and wickedness, are carried by favorable winds, and having received from you an abundance of good things, they have prosperity as a provision for their iniquity. 12. "Whose sons are as new plants, well-established in their youth." They enjoyed, he says, having many and good children, and are surrounded by their sons, like flourishing plants. "Their daughters are beautiful, adorned round about like the similitude of a temple." For not only does the beauty of nature adorn them, but they also wear much adornment from artifice; so as to be likened to temples beautified in honor of idols. Such is the cosmetic and courtesan-like. 13. "Their storehouses are full, bursting forth from this to that." For when they see the containers filled beyond need, they again transfer the surplus to others; according to him who said, "I will pull down my barns, and build greater ones." "Their sheep are fruitful, multiplying in their goings forth. [14] Their oxen are fat." Their cattle are fat and prolific. "There is no falling down of their wall, nor passage, nor cry in their streets." But Symmachus puts it thus: Neither breach, nor sallying forth, nor wailing in their streets. And so also the other interpreters. For because of their great abundance and the plenty 80.1965 of good things, they continue in luxury and laughter, not experiencing evil things. These things he also said in the seventy-second psalm, that "There is no sign of reluctance in their death, and they are firm in their affliction. They are not in the labors of men, and with men they will not be scourged." We also find many things in accord with these among the other prophets; but all bring forth the solution of the disputed matters. This the divine David has also done here. For he added; 15. "They have called the people blessed to whom these things belong; blessed is the people whose God is the Lord." For those uninitiated in the truth do not know how to discern the nature of things, but define good fortune by luxury, and wealth, and power, and they call those who enjoy these things enviable, and blessed. But the initiates of virtue, having partaken of divine wisdom, call the people for whom you provide blessed, and prefer your care over all of life. The Lord also taught us such beatitudes; saying, "Blessed are the poor in spirit, blessed are they who hunger and thirst for righteousness, and blessed are they who mourn, and blessed are they who are persecuted for righteousness’ sake; for theirs is the kingdom of heaven." But those who prefer the pleasure of this life, having enjoyed it for a little while, will reap long suffering from brief pleasure.

INTERPRETATION OF THE 144TH PSALM. 1. "A praise of David." The inscription of the psalm also reveals its purpose.

For it exhorts to hymn the God of all, being mindful of the power of God, and of His great works, and kingdom, and magnificence. The grace of the Spirit has also made other such psalms, stirring that people to gratitude. It also contains a prophecy of the calling and knowledge of the gentiles. This hymn is also composed alphabetically, and through its repetition teaches the desire of the Prophet. "I will exalt you, my God, my king, and I will bless your name for ever, and for ever and ever." For God is highest by nature, and does not have His height extrinsically. But they proclaim this of piety

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Ῥομφαίαν πονηρὰν τῶν ἐπελθόντων τὸ μανικὸν καὶ θηριῶδες ἐκάλεσε· τοὺς δὲ αὐτοὺς καὶ υἱοὺς ἀλλοτρίους, ὡς δυσσεβεῖς. "Ὧν τὸ στόμα ἐλάλησε ματαιότητα, καὶ ἡ δεξιὰ αὐτῶν δεξιὰ ἀδικίας." Τῇ ταυτολογίᾳ οὐ μάτην ἐχρήσατο· ἀλλὰ τὴν εὐημερίαν αὐτῶν διηγεῖσθαι μέλλων, τὴν τῆς πονηρίας κατηγορίαν ἀνέλαβεν, εἰς ἐπικουρίαν τὸν Θεὸν διεγείρων. Οἱ γὰρ οὕτως σε, φησὶ, βλασφημοῦν τες, καὶ ἀδικίᾳ καὶ πονηρίᾳ συζῶντες, ἐξ οὐρίων φέρονται, καὶ παρὰ σοῦ δεξάμενοι τῶν ἀγαθῶν τὴν ἀφθονίαν, ἐφόδιον ἔχουσι τῆς ἀδικίας τὴν εὐπρα ξίαν. ιβʹ. "Ὧν οἱ υἱοὶ αὐτῶν ὡς νεόφυτα ἡδρυμένα ἐν τῇ νεότητι αὐτῶν." Ἀπήλαυσαν, φησὶν, πολυπαιδίας καὶ εὐπαιδίας, καὶ ὑπὸ τῶν υἱῶν κυκλοῦνται, νεοθαλῆ μιμούμενοι φυτά. "Αἱ θυγατέρες αὐτῶν κεκαλλω πισμέναι, περικεκοσμημέναι ὡς ὁμοίωμα ναοῦ." Οὐ μόνον γὰρ αὐτὰς τῆς φύσεως ὡραΐζει τὸ κάλλος, ἀλλὰ καὶ ἐξ ἐπιτεχνήσεως πολὺν περίκεινται κόσμον· ὡς ἀπεικάζεσθαι τοῖς ἐπὶ τιμῇ τῶν εἰδώλων κεκαλ λωπισμένοις ναοῖς. Τοιοῦτον δέ ἐστι τὸ κομμωτικὸν καὶ ἑταιρικόν. ιγʹ. "Τὰ ταμιεῖα αὐτῶν πλήρη, ἐξερευγόμενα ἐκ τούτου εἰς τοῦτο." Ὅταν γὰρ ἴδωσιν ὑπὲρ τὴν χρείαν τὰ δοχεῖα πεπληρωμένα, εἰς ἕτερα πάλιν τὰ περιττὰ μεταφέρουσι· κατ' ἐκεῖνον τὸν λέγοντα, "Καθελῶ μου τὰς ἀποθήκας, καὶ μείζονας οἰκοδο μήσω." "Τὰ πρόβατα αὐτῶν πολυτόκα, πληθύνοντα ἐν ταῖς ἐξόδοις αὐτῶν. [ιδʹ] Οἱ βόες αὐτῶν παχεῖς." Πίονα δὲ αὐτῶν καὶ πολύγονα τὰ κτήνη. "Οὐκ ἔστι κα τάπτωμα φραγμοῦ, οὐδὲ διέξοδος, οὐδὲ κραυγὴ ἐν ταῖς πλατείαις αὐτῶν." Ὁ δὲ Σύμμαχος οὕτως, Οὔτε διακοπὴ, οὔτε ἐκφορὰ, οὔτε κωκυτὸς ἐν ταῖς πλατείαις αὐτῶν. Οὕτω δὲ καὶ οἱ ἄλλοι ἑρμηνευταί. ∆ιὰ γὰρ πολλὴν τὴν εὐθηνίαν, καὶ τῶν ἀγαθῶν τὴν 80.1965 ἀφθονίαν, ἐν τρυφῇ καὶ γέλωτι διατελοῦσι, τῶν πο νηρῶν οὐ δεχόμενοι πεῖραν. Ταῦτα καὶ ἐν τῷ ἑβ δομηκοστῷ καὶ δευτέρῳ ἔφη ψαλμῷ, ὅτι "Οὐκ ἔστιν ἀνάνευσις ἐν τῷ θανάτῳ αὐτῶν, καὶ στερέωμα ἐν τῇ μάστιγι αὐτῶν. Ἐν κόποις ἀνθρώπων οὐκ εἰσὶ, καὶ μετὰ ἀνθρώπων οὐ μαστιγωθήσονται." Εὑρίσκομεν δὲ καὶ παρὰ τοῖς ἄλλοις προφήταις συνῳδὰ τούτοις πολλά· ἀλλὰ πάντες ἐπιφέρουσι τῶν ἀμφισβητουμέ νων τὴν λύσιν. Τοῦτο δὲ καὶ ἐνταῦθα πεποίηκεν ὁ θεῖος ∆αβίδ. Ἐπήγαγε γάρ· ιεʹ. "Ἐμακάρισαν τὸν λαὸν ᾧ ταῦτά ἐστι, μα κάριος ὁ λαὸς, οὗ Κύριος ὁ Θεὸς αὐτοῦ." Οἱ γὰρ τῆς ἀληθείας ἀμύητοι οὐκ ἐπίστανται τῶν πραγμάτων διακρίνειν τὴν φύσιν, ἀλλὰ τρυφῇ, καὶ πλούτῳ, καὶ δυναστείᾳ τὴν εὐκληρίαν ὁρίζονται, καὶ τοὺς τούτων ἀπολαύοντας ζηλωτοὺς ἀποκαλοῦσι, καὶ μακαρίους. Οἱ δὲ μύσται τῆς ἀρετῆς τῆς θείας σοφίας μετειλη φότες, τὸν ὑπὸ σοῦ προμηθούμενον λαὸν μακαρί ζουσι, καὶ τοῦ βίου παντὸς τὴν σὴν προτιμῶσι κηδε μονίαν. Τοὺς τοιούτους ἡμᾶς μακαρισμοὺς καὶ ὁ Κύ ριος ἐξεπαίδευσε· "Μακάριοι, λέγων, οἱ πτωχοὶ τῷ πνεύματι, μακάριοι οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην, καὶ μακάριοι οἱ πενθοῦντες, καὶ μακά ριοι οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης· τῶν γὰρ τοιούτων ἐστὶν ἡ βασιλεία τῶν οὐρανῶν." Οἱ δὲ τοῦ βίου τὴν ἡδονὴν προαιρούμενοι, πρὸς ὀλίγον ταύτης ἀπολαύσαντες, τὴν μακρὰν ὀδύνην ἐκ τῆς βραχείας τρυγήσουσιν ἡδονῆς.

ΕΡΜΗΝ. ΤΟΥ ΡΜ∆ʹ ΨΑΛΜΟΥ. αʹ. "Αἴνεσις τῷ ∆αβίδ." ∆ηλοῖ καὶ ἡ ἐπιγραφὴ τοῦ ψαλμοῦ τὸν σκοπόν.

Ὑμνεῖν γὰρ παρακελεύεται τὸν τῶν ὅλων Θεὸν, τῆς τοῦ Θεοῦ δυνάμεως, καὶ με γαλουργίας, καὶ βασιλείας, καὶ μεγαλοπρεπείας μεμνημένους. Πεποίηκε δὲ καὶ ἑτέρους τοιούτους ψαλμοὺς ἡ χάρις τοῦ Πνεύματος, εἰς εὐγνωμοσύνην τὸν λαὸν ἐκεῖνον διεγείρουσα. Ἔχει δὲ καὶ πρόῤ ῥησιν τῆς τῶν ἐθνῶν κλήσεώς τε καὶ ἐπιγνώσεως. Κατὰ στοιχεῖον δὲ καὶ οὗτος ὁ ὕμνος σύγκειται, καὶ διὰ τῆς ταυτολογίας διδάσκει τοῦ Προφήτου τὸν πό θον. "Ὑψώσω σε, ὁ Θεός μου, βασιλεύς μου, καὶ εὐλογήσω τὸ ὄνομά σου εἰς τὸν αἰῶνα, καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος." Φύσει μὲν ὕψιστος ὁ Θεὸς, καὶ οὐκ ἐπείσακτον ἔχει τὸ ὕψος. Κηρύττουσι δὲ τοῦτο τῆς εὐσεβείας