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we will obtain good things, which may it be that we all obtain, by the grace and loving-kindness of our Lord Jesus Christ, to whom be glory and dominion unto the ages of ages. Amen. ON THE 138TH PSALM. To the end, for the victor. Lord, you have tested me, and known me. 1. What are you saying? Does God know after testing, but before testing does not know? No, may it not be so! For how could He, who knows all things before their creation? But, "You have tested me," means, "You know me precisely." For just as the Apostle, when he says that he searches the hearts, says this not to show ignorance, but precise knowledge; so also this one, saying, "You have tested me," reveals the clearest knowledge, that is, "You know me precisely." You have known my sitting down, and my rising up. By sitting down and rising up he means one's entire life; for our life consists in these things; our actions, our activities, our comings in, our goings out. Then, since at the beginning he said, "You have tested me," lest any of the foolish think that He knows from testing, or from experience of things, because he said, "You have known my sitting down, and my rising up," see how he corrects this through the following phrase, which he added, saying, "You have understood my thoughts from afar." For through this he shows that He does not know by testing, nor does He need to test, but by His foreknowing power He knows all things. For He who knows the thoughts lying in the mind, does not need the testing through works. Moreover, He knows them not only when they are stirring in the mind, but even before they stir; and not simply before they stir, but even a long time before. Therefore, wishing to make these things clear, he added, "You have understood my thoughts from afar." If, then, God also knows our thoughts, for what reason does He bring about testing through works? Not so that He might learn, but that He might make those who endure approved. For He knew Job even before the trial; for which reason He also testified, saying: "A righteous, true, God-fearing man." But He brought on the trial, so as to make him more steadfast, and to expose the wickedness of the devil, and to make others more diligent through his example. And why are you amazed if He has done this in the case of Job, when He does the same thing even in the case of sinners? For He knew clearly that the Ninevites were not worthy to be destroyed, but would become better through repentance; but nevertheless He also brings about the trial through events; and everywhere He provides many proofs of His own care and loving-kindness, not being satisfied with His own knowledge. For this reason the Only-Begotten also said: "If I do not do the works of my Father, do not believe me; but if I do, even if you do not believe me, believe the works." For since many, being duller in mind and insensitive, utter many such things, like, 'He chose so-and-so, and loved so-and-so, and hated so-and-so, and for this reason the one became wicked, while the other became worthless'; He persuades from the events, correcting the opinion of each of these, and bringing forth 55.412 the proof from works, and He declares indeed, even before the events, that so-and-so is virtuous, so that they might learn His foreknowing power; but He also brings about the full assurance through events, so that none of the foolish might say that because of the prophecy, so-and-so was of such a character. See, then, how Paul also shows this, saying: "For when they had not yet been born or done anything good or bad, in order that God's purpose of election might continue, not by works but by him who calls, it was said to her that

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ἐπιτευξόμεθα ἀγαθῶν, ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. ΕΙΣ ΤΟΝ ΡΛΗʹ ΨΑΛΜΟΝ. Εἰς τὸ τέλος, τῷ νικοποιῷ. Κύριε, ἐδοκίμασάς με, καὶ ἔγνως με. αʹ. Τί λέγεις; μετὰ τὸ δοκιμάσαι οἶδεν ὁ Θεὸς, πρὸ δὲ δοκιμάσαι οὐκ οἶδεν; Οὐχὶ, μὴ γένοιτο! Πῶς γὰρ, Ὁ τὰ πάντα εἰδὼς πρὶν γενέσεως αὐτῶν; ἀλλὰ τὸ, Ἐδοκίμασάς με, Ἀκριβῶς ἐπίστασαί με, ἐστίν. Ὥσπερ γὰρ ὁ Ἀπόστολος, ὅταν λέγῃ, ὅτι ἐρευνᾷ τὰς καρδίας, οὐκ ἄγνοιαν ἐμφαίνων, ἀλλὰ τὴν ἀκριβῆ εἴδησιν, λέγει· οὕτω δὴ καὶ οὗτος λέγων, Ἐδοκίμασάς με, τὴν γνῶσιν τὴν σαφεστάτην δηλοῖ, τουτέστιν, Ἀκριβῶς ἐπίστασαί με. Σὺ ἔγνως τὴν καθέδραν μου, καὶ τὴν ἔγερσίν μου. Καθέδραν καὶ ἔγερσιν τὸν βίον ἅπαντά φησιν· ἐν γὰρ τούτοις ἡμῖν ὁ βίος· τὰς πράξεις, τὰς ἐνεργείας, τὰς εἰσόδους, τὰς ἐξόδους. Εἶτα ἐπειδὴ ἀρχόμενος ἔλεγεν, Ἐδοκίμασάς με, ἵνα μή τις τῶν ἀνοήτων νομίσῃ, ὅτι ἀπὸ δοκιμῆς οἶδεν, ἢ ἀπὸ πείρας πραγμάτων, διὰ τὸ εἰπεῖν, Ἔγνως τὴν καθέδραν μου, καὶ τὴν ἔγερσίν μου, ὅρα πῶς αὐτὸ διορθοῦται διὰ τῆς ἐπαγωγῆς, ἧς ἐπήγαγε λέγων, Σὺ συνῆκας τοὺς διαλογισμούς μου ἀπὸ μακρόθεν. ∆είκνυσι γὰρ διὰ τούτου, ὅτι οὐχὶ δοκιμασίᾳ οἶδεν, οὐδὲ δεῖται τοῦ δοκιμάσαι, ἀλλὰ προγνωστικῇ δυνάμει πάντα ἐπίσταται. Ὁ γὰρ λογισμοὺς εἰδὼς ἐν τῷ νῷ κειμένους, οὐ δεῖται τῆς διὰ τῶν ἔργων δοκιμασίας. Ἄλλως δὲ οὐδὲ κινουμένους μόνον ἐν τῷ νοῒ οἶδεν, ἀλλὰ καὶ πρὶν ἢ κινηθῆναι· καὶ οὐδὲ ἁπλῶς πρὶν ἢ κινηθῆναι, ἀλλὰ καὶ πρὸ πολλοῦ τοῦ χρόνου. ∆ιὸ ταῦτα δηλῶσαι βουλόμενος, ἐπήγαγε τὸ, Σὺ συνῆκας τοὺς διαλογισμούς μου ἀπὸ μακρόθεν. Εἰ τοίνυν οἶδεν ὁ Θεὸς καὶ τοὺς διαλογισμοὺς, τίνος ἕνεκεν ἐπάγει τὴν διὰ τῶν ἔργων δοκιμήν; Οὐχ ἵνα αὐτὸς μάθῃ, ἀλλ' ἵνα τοὺς ὑπομένοντας δοκίμους ἐργάσηται. Ἐπεὶ καὶ τὸν Ἰὼβ ᾔδει πρὸ τῆς πείρας· διὸ καὶ ἐμαρτύρει λέγων· Ἄνθρωπος δίκαιος, ἀληθινὸς, θεοσεβής. Ἀλλ' ἐπήγαγε τὴν πεῖραν, ὥστε ἐκεῖνόν τε καρτερικώτερον ἐργάσασθαι, καὶ τοῦ διαβόλου τὴν πονηρίαν ἐλέγξαι, καὶ τοὺς ἄλλους σπουδαιοτέρους διὰ τοῦ παραδείγματος ποιῆσαι. Καὶ τί θαυμάζεις, εἰ ἐπὶ τοῦ Ἰὼβ τοῦτο πεποίηκεν, ὅπου γε καὶ ἐπὶ τῶν ἁμαρτωλῶν τὸ αὐτὸ ἐργάζεται; Τοὺς γὰρ Νινευΐτας ᾔδει σαφῶς οὐκ ἀξίους ὄντας ἀπολέσαι, ἀλλὰ διὰ τῆς μετανοίας βελτίους ἐσομένους· ἀλλ' ὅμως ἐπάγει καὶ τὴν διὰ τῶν πραγμάτων πεῖραν· καὶ πανταχοῦ πολλὰς ἀποδείξεις παρέχεται τῆς αὑτοῦ κηδεμονίας καὶ τῆς φιλανθρωπίας, οὐκ ἀρκούμενος τῇ αὑτοῦ γνώσει. ∆ιὰ τοῦτο καὶ ὁ Μονογενὴς ἔλεγεν· Εἰ μὴ ποιῶ τὰ ἔργα τοῦ Πατρός μου, μὴ πιστεύετέ μοι· εἰ δὲ ποιῶ, κἂν ἐμοὶ μὴ πιστεύητε, τοῖς ἔργοις πιστεύσατε. Ἐπειδὴ γὰρ πολλοὶ παχύτεροι τὴν γνώμην ὄντες, καὶ ἀναίσθητοι, πολλὰ τοιαῦτα φθέγγονται, ὅτι τὸν δεῖνα ἐξελέξατο, καὶ τὸν δεῖνα ἐφίλησε, καὶ τὸν δεῖνα ἐμίσησε, διὰ τοῦτο ὁ μὲν πονηρὸς, ὁ δὲ φαῦλος ἐγένετο· ἀπὸ τῶν πραγμάτων πείθει, τὴν ἑκάστου τούτων διορθούμενος γνώμην, καὶ παράγων εἰς μέσον 55.412 τὴν ἀπὸ τῶν ἔργων ἀπόδειξιν, καὶ ἀποφαίνεται μὲν, καὶ πρὸ τῶν πραγμάτων, ὅτι ἐνάρετος ὁ δεῖνα, ἵνα μάθωσιν αὐτοῦ τὴν προγνωστικὴν δύναμιν· ἐπάγει δὲ καὶ τὴν διὰ τῶν πραγμάτων πληροφορίαν, ἵνα μή τις τῶν ἀνοήτων εἴπῃ, ὅτι διὰ τὴν πρόῤῥησιν ὁ δεῖνα τοιοῦτος ἦν. Ὅρα γοῦν καὶ ὁ Παῦλος πῶς τοῦτο δηλοῖ, λέγων· Μήπω γὰρ γεννηθέντων, μηδὲ πραξάντων τι ἀγαθὸν ἢ κακὸν, ἵνα ἡ κατ' ἐκλογὴν πρόθεσις τοῦ Θεοῦ μένῃ, οὐκ ἐξ ἔργων, ἀλλ' ἐκ τοῦ καλοῦντος ἐῤῥέθη αὐτῇ, ὅτι