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for he who says to me, Lord, Lord, will enter into the kingdom of God, but he who does the will of my Father who is in heaven." Therefore he added: 19. "He will do the will of those who fear him, and he will hear their prayer, and he will save them." Those who have the fear of God first, do the will of God. Since, therefore, their aim concurs with the divine will, the Master necessarily fulfills their desires. For they desire nothing contrary to what he wills. 20. "The Lord preserves all those who love him, and he will destroy all sinners." He showed how the Lord is just in all his ways. For it is characteristic of the just to render to each what is fitting, for which reason he guards and protects those well disposed toward him and frees them from plotters; but those who embrace the opposite way he delivers to punishments. 21. "My mouth shall speak the praise of the Lord, and let all flesh bless his holy name forever, and forever and ever." I, then, he says, have composed this hymn. But it is fitting for the whole nature of humankind always to honor the creator with praise, and to offer fitting reverence to the divine name. And it is fitting to note that here too he did not assign the hymn to the Jews, but called all flesh to hymnody. Thus the prophecy is clear, being witnessed by its outcome. For in all the nations throughout the world, according to the prophecy, the God of all is hymned.

INTERPRETATION OF THE 145TH PSALM. 1. Alleluia. In some copies is added "Of Haggai and Zechariah."

But this I found neither in the Hebrew, nor with the other translators, nor with the Seventy in the Hexapla. This psalm also exhorts to hymn the God of all. For the inscription also indicates this. For Alleluia is interpreted "Praise the Lord," as we have often said. 2. "Praise the Lord, O my soul." The grace of the Spirit urges us all to stir ourselves to the praise of God. "I will praise the Lord in my life, I will sing psalms to my God as long as I exist." In the sixth psalm he said, "For there is no one in death who remembers you, and in Hades who will confess to you?" For this reason we are taught to hymn God during the time of our life, until we should receive the end of this life. 80.1976 "Put not your trust in princes." A good exhortation, for neither do rulers always rule, but have temporary authority, nor do all rulers honor what is just. But even if both were the case, one must see the perishable nature of their being. For this he adds. 3. "upon sons of men, in whom there is no salvation." Look at their nature, and do not trust in their authority. "For man is like to vanity," and "Man, his days are like grass." 4. "His spirit shall go forth, and he shall return to his earth." Here he calls the soul "spirit." And when this goes out, the body goes to its own kindred, according to the divine sentence, "For you are earth, and to earth you shall return." -"In that day all his thoughts shall perish." For with the soul having been unyoked, and the body dissolved into dust, the fantasy of his reasonings was shown to be vain. The Lord also taught us this through the parable. For having introduced the rich man, whose land was fruitful, reasoning to tear down his barns and build larger ones, he added: "Fool, this night they require your soul from you, and the things you have prepared, whose will they be?" And of other men, some imagine offices and powers, others possessions of fields and buildings; some daydream of victories in wars, others devise ruin for their enemies; but death, coming suddenly, leaves the fantasy of their reasonings unfulfilled. Having thus shown the vanity of hope in men, he points out the benefit of trust in God. 5.

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γὰρ ὁ λέγων μοι, Κύριε, Κύριε, εἰσελεύσεται εἰς τὴν βασιλείαν τοῦ Θεοῦ, ἀλλ' ὁ ποιῶν τὸ θέλημα τοῦ Πα τρός μου τοῦ ἐν οὐρανοῖς." ∆ιὸ ἐπήγαγεν· ιθʹ. "Θέλημα τῶν φοβουμένων αὐτὸν ποιήσει, καὶ τῆς δεήσεως αὐτῶν εἰσακούσεται, καὶ σώσει αὐ τούς." Οἱ τὸν θεῖον ἔχοντες φόβον πρότεροι, ποιοῦσι τοῦ Θεοῦ τὸ θέλημα. Ἐπειδὴ τοίνυν συμβαίνει αὐτῶν ὁ σκοπὸς πρὸς τὸ θεῖον θέλημα, ἀναγκαίως αὐτῶν ὁ ∆εσπότης πληροῖ τὰ θελήματα. Οὐδὲν γὰρ ἐναν τίον οἷς βούλεται θέλουσιν. κʹ. "Φυλάσσει Κύριος πάντας τοὺς ἀγαπῶντας αὐτὸν, καὶ πάντας τοὺς ἁμαρτωλοὺς ἐξολοθρεύσει." Ἔδειξε πῶς δίκαιος ὁ Κύριος ἐν πάσαις ταῖς ὁδοῖς αὐτοῦ. Ἴδιον γὰρ τοῦ δικαίου τὸ πρόσφορον ἀπονέμειν ἑκάστῳ, οὗ δὴ χάριν τοὺς μὲν εὖ περὶ αὐτὸν διακει μένους φρουρεῖ, καὶ φυλάττει, καὶ τῶν ἐπιβούλων ἐλευθεροῖ· τοὺς δὲ τὴν ἐναντίαν ἀσπαζομένους ὁδὸν τιμωρίαις ἐκδίδωσιν. καʹ. "Αἴνεσιν Κυρίου λαλήσει τὸ στόμα μου, καὶ εὐλογείτω πᾶσα σὰρξ τὸ ὄνομα τὸ ἅγιον αὐτοῦ εἰς τὸν αἰῶνα, καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος." Ἐγὼ μὲν οὖν, φησὶ, τόνδε τὸν ὕμνον συγγέγραφα. Προσήκει δὲ ἅπασαν τῶν ἀνθρώπων τὴν φύσιν ἀεὶ τῇ δοξολογίᾳ γεραίρειν τὸν ποιητὴν, καὶ πρόσφορον σέβας τῷ θείῳ προσφέρειν ὀνόματι. Ἐπισημήνασθαι δὲ προσήκει, ὡς καὶ ἐνταῦθα οὐκ Ἰουδαίοις τὸν ὕμνον ἀπένειμεν, ἀλλὰ πᾶσαν σάρκα εἰς τὴν ὑμνῳδίαν ἐκάλεσε. ∆ήλη τοίνυν ἡ πρόῤῥησις τῇ ἐκβάσει μαρτυρουμένη. Ἐν ἅπασι γὰρ τοῖς κατὰ τὴν οἰκουμένην ἔθνεσι, κατὰ τὴν προ φητείαν, ὁ τῶν ὅλων ὑμνεῖται Θεός.

ΕΡΜΗΝ. ΤΟΥ ΡΜΕʹ ΨΑΛΜΟΥ. αʹ. Ἀλληλούϊα. Ἐν ἐνίοις ἀντιγράφοις πρόσκειται Ἀγγαίου καὶ Ζαχαρίου.

Τοῦτο δὲ οὔτε παρὰ τῷ Ἑβραίῳ, οὔτε παρὰ τοῖς ἄλλοις εὗρον ἑρμηνευ ταῖς, οὔτε παρὰ τοῖς Ἑβδομήκοντα εὗρον ἐν τῷ Ἑξαπλῷ. Ὑμνεῖν μὲν καὶ οὗτος ὁ ψαλμὸς παρακελεύε ται τὸν τῶν ὅλων Θεόν. Τοῦτο γὰρ καὶ ἡ ἐπιγραφὴ δηλοῖ. Τὸ γὰρ Ἀλληλούϊα, Αἰνεῖτε τὸν Κύριον ἑρ μηνεύεται, ὡς πολλάκις εἰρήκαμεν. βʹ. "Αἴνει, ἡ ψυχή μου, τὸν Κύριον." Ἡ χάρις τοῦ Πνεύματος πᾶσιν ἡμῖν παρεγγυᾷ, εἰς τὴν τοῦ Θεοῦ δοξολογίαν ἡμᾶς αὐτοὺς διεγείρειν. "Αἰνέσω Κύριον ἐν τῇ ζωῇ μου, ψαλῶ τῷ Θεῷ μου ἕως ὑπάρχω." Ἐν τῷ ἕκτῳ ἔφη ψαλμῷ, "Ὅτι οὐκ ἔστιν ἐν τῷ θανάτῳ ὁ μνημονεύων σου, ἐν δὲ τῷ ᾅδῃ τίς ἐξομολογήσεταί σοι;" Τούτου χάριν κατὰ τὸν τῆς ζωῆς χρόνον ὑμνεῖν διδασκόμεθα τὸν Θεὸν, ἕως ἂν τοῦδε τοῦ βίου τὸ 80.1976 πέρας δεξώμεθα. "Μὴ πεποίθατε ἐπὶ ἄρχοντας." Ἀγαθὴ παραίνεσις, Οὔτε γὰρ ἀεὶ οἱ ἄρχοντες ἄρ χουσιν, ἀλλὰ πρόσκαιρον ἔχουσιν ἐξουσίαν, οὔτε πάντες οἱ ἄρχοντες τιμῶσι τὸ δίκαιον. Ἵνα δὲ προσῇ καὶ ἀμφότερα, χρὴ τῆς φύσεως ἰδεῖν τὸ ἐπίκηρον. Τοῦτο γὰρ ἐπιφέρει. γʹ. "Ἐπὶ υἱοὺς ἀνθρώπων, οἷς οὐκ ἔστι σωτη ρία." Βλέπε τὴν φύσιν, καὶ μὴ θάῤῥει τῇ ἐξουσίᾳ. "Ἄνθρωπος γὰρ ματαιότητι ὡμοιώθη," καὶ "Ἄνθρωπος ὡσεὶ χόρτος αἱ ἡμέραι αὐτοῦ." δʹ. "Ἐξελεύσεται τὸ πνεῦμα αὐτοῦ, καὶ ἐπιστρέ ψει εἰς τὴν γῆν αὑτοῦ." Πνεῦμα ἐνταῦθα τὴν ψυχὴν καλεῖ. Ταύτης δὲ ἐξιούσης, εἰς τὴν οἰκείαν συγγέ νειαν τὸ σῶμα χωρεῖ, κατὰ τὴν θείαν ἀπόφασιν, "Ὅτι γῆ εἶ, καὶ εἰς γῆν ἀπελεύσῃ." -"Ἐν ἐκείνῃ τῇ ἡμέρᾳ ἀπολοῦνται πάντες οἱ διαλογισμοὶ αὐτοῦ." Τῆς γὰρ ψυχῆς ἀποζευχθείσης, καὶ τοῦ σώματος δια λυθέντος εἰς κόνιν, ἐδείχθη ματαία τῶν λογισμῶν ἡ φαντασία. Τοῦτο καὶ διὰ τῆς παραβολῆς ἡμᾶς ὁ Κύ ριος ἐδίδαξεν. Εἰσαγαγὼν γὰρ τὸν πλούσιον, οὗ ηὐ φόρησεν ἡ χώρα, λογιζόμενον καταλῦσαι τὰς ἀποθή κας, καὶ μείζονας οἰκοδομῆσαι, ἐπήγαγεν· "Ἄφρον, ταύτην τὴν νύκτα ἀπαιτοῦσι τὴν ψυχήν σου ἀπὸ σοῦ, ἃ δὲ ἡτοίμασας τίνι ἔσται;" Καὶ τῶν ἄλλων δὲ ἀνθρώπων, οἱ μὲν ἀρχὰς καὶ δυναστείας, οἱ δὲ κτή σεις ἀγρῶν καὶ οἰκοδομίας φαντάζονται· οἱ δὲ τὰς ἐν πολέμοις ὀνειροπολοῦσι νίκας, ἄλλοι δὲ τοῖς ἐχθροῖς τεκταίνουσιν ὄλεθρον· ἀλλ' ἐπιὼν ἐξαπιναίως ὁ θά νατος ἀτέλεστον τῶν λογισμῶν τὴν φαντασίαν ἐᾷ. Οὕτω δείξας τῆς ἐπ' ἀνθρώποις ἐλπίδος τὸ μάταιον, τῆς εἰς τὸν Θεὸν πεποιθήσεως τὸ ὀνησιφόρον ἐπι δείκνυσιν. εʹ.