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of turmoil. For your name's sake, O Lord, you will give me life. Do you see him again taking refuge in God, not trusting in the boldness of his life? In your righteousness you will bring my soul out of affliction. Another says: In your mercy. Do you see how true it is, what I said before, that in many places he calls his righteousness loving-kindness? You will bring my soul out of affliction. For pray, he says, that you not enter into temptation. And in your mercy you will destroy my enemies. Not because, he says, I am worthy, but because of your loving-kindness, deliver me from those who make war against me, free me from those who plot against me, grant me to breathe a little from the affliction. And you will destroy all who afflict my soul, for I am your servant. See again the reason that is given. For it is not possible simply to obtain one's requests, but one must everywhere prepare oneself to be worthy of receiving what we ask, and to contribute what is from ourselves, and thus to approach. For the nature of prayer alone is not sufficient; since even the Jews prayed, and they heard: Even if you make many prayers, I will not listen to you. And why are you surprised if the Jews were not heard, when even Jeremiah, pleading for them, was rebuked, and once and twice he hears: Do not pray for this people, for I will not listen to you? And why are you surprised if Jeremiah was not heard? Even if Noah, he says, even if Job, even if Daniel should stand, they shall by no means deliver their sons and daughters. Knowing these things, therefore, let us not only pray, but with our prayers let us prepare ourselves to be worthy of receiving, so that we may obtain the good things both present and to come; may we all be worthy to obtain them by the grace and loving-kindness of our Lord Jesus Christ, to whom be glory and power, for ever and ever. Amen. ON THE 143RD PSALM. Blessed be the Lord my God, who teaches my hands for battle, my fingers for war. 1. What are you saying? Is God a teacher of wars, and of combat, and of battle array? Certainly; one would not err in attributing to him the victory in these things as well. For this is, Who teaches my hands. That is, the one who makes us overcome our enemies, to prevail, to raise a trophy. For when he struck down Goliath, He was the cause of the victory; and when he won many wars, and set up trophies, and took certain enemy cities with their men, this one made him prevail. Wherefore also singing he said: The Lord is strong and mighty, the Lord is mighty in war. And in the time of Moses too he did many such things. But there is also another war more difficult than this, where we especially need help from above, when we are arrayed against the opposing powers. That we have a war against these, hear Paul saying: For our struggle is not against flesh and blood, but against the principalities, against the powers, against the world-rulers of the darkness of this age; for this reason it is also more difficult, because the phalanxes are of another nature, and an invisible one, and because the contest is not about small things, but about salvation and destruction. Here it is not possible to see those being slaughtered, nor to know the time beforehand, nor the difficulty, nor the place, nor anything else of that sort. For both in the marketplace, and in the house, and while playing and being idle these phalanxes attack; so that one must be fortified and ever on guard. For the war knows no truce, nor has it heralds, nor ambassadors, nor anything else of the sort, but the battle is undeclared; for which reason especially

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ταραχῆς. Ἕνεκεν τοῦ ὀνόματός σου, Κύριε, ζήσεις με. Ὁρᾷς πάλιν ἐπὶ τὸν Θεὸν καταφεύγοντα, οὐ παῤῥησίᾳ βίου θαῤῥοῦντα; Ἐν τῇ δικαιοσύνῃ σου ἐξάξεις ἐκ θλίψεως τὴν ψυχήν μου. Ἄλλος φησίν· Ἐν τῇ ἐλεημοσύνῃ σου. Ὁρᾷς πῶς ἀληθὲς, ὅπερ ἔμπροσθεν ἔλεγον, ὅτι πολλαχοῦ τὴν δικαιοσύνην αὐτοῦ φιλανθρωπίαν καλεῖ; Ἐξάξεις ἐκ θλίψεως τὴν ψυχήν μου. Εὔχεσθε γὰρ, φησὶ, μὴ εἰσελθεῖν εἰς πειρασμόν. Καὶ ἐν τῷ ἐλέει σου ἐξολοθρεύσεις τοὺς ἐχθρούς μου. Οὐκ ἐπειδὴ, φησὶν, ἐγὼ ἄξιος, ἀλλὰ διὰ τὴν σὴν φιλανθρωπίαν ἀπάλλαξόν με τῶν πολεμούντων με, ἐλευθέρωσον τῶν ἐπιβουλευόντων, δὸς ἀναπνεῦσαι μικρὸν ἀπὸ τῆς θλίψεως. Καὶ ἀπολεῖς πάντας τοὺς θλίβοντας τὴν ψυχήν μου, ὅτι ἐγὼ δοῦλός σου εἰμί. Ὅρα πάλιν τὴν αἰτίαν κειμένην. Οὐ γὰρ ἔστιν ἁπλῶς ἐπιτυγχάνειν τῶν αἰτήσεων, ἀλλὰ πανταχοῦ παρασκευάζειν ἑαυτοὺς ἀξίους χρὴ τοῦ λαμβάνειν ἅπερ αἰτοῦμεν, καὶ τὰ παρ' ἑαυτῶν συνεισφέρειν, καὶ οὕτω προσιέναι. Οὐ γὰρ ἀρκεῖ μόνον τῆς εὐχῆς ἡ φύσις· ἐπεὶ καὶ Ἰουδαῖοι ηὔχοντο, καὶ ἤκουον· Κἂν πληθύνητε τὴν δέησιν, οὐκ εἰσακούσομαι ὑμῶν. Καὶ τί θαυμάζεις, εἰ οἱ Ἰουδαῖοι οὐκ ἠκούοντο, ὅπου γε καὶ Ἱερεμίας ὑπὲρ αὐτῶν παρακαλῶν ἐπετιμᾶτο, καὶ ἅπαξ καὶ δὶς ἀκούει· Μὴ προσεύχου ὑπὲρ τοῦ λαοῦ τούτου, ὅτι οὐκ εἰσακούσομαί σου; Καὶ τί θαυμάζεις εἰ Ἱερεμίας οὐκ εἰσακούσηται; Κἂν Νῶε, φησὶ, κἂν Ἰὼβ, κἂν ∆ανιὴλ στῶσιν, υἱοὺς αὐτῶν καὶ θυγατέρας οὐ μὴ ἐξέλωνται. Ταῦτα τοίνυν εἰδότες, μὴ μόνον εὐχώμεθα, ἀλλὰ μετὰ τῶν εὐχῶν ἀξίους ἑαυτοὺς παρασκευάζωμεν τοῦ λαβεῖν, ἵνα καὶ τῶν παρόντων καὶ τῶν μελλόντων ἐπιτύχωμεν 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 ΡΜΓʹ ΨΑΛΜΟΝ. Εὐλογητὸς ὁ Κύριος ὁ Θεός μου, ὁ διδάσκων τὰς χεῖράς μου εἰς παράταξιν, τοὺς δακτύλους μου εἰς πόλεμον. αʹ. Τί λέγεις; πολέμων διδάσκαλος ὁ Θεὸς, καὶ μάχης, καὶ παρατάξεως; Μάλιστα μέν· οὐκ ἄν τις ἁμάρτοι καὶ τὴν ἐν τούτοις νίκην αὐτῷ λογιζόμενος. Τοῦτο γάρ ἐστιν, Ὁ διδάσκων τὰς χεῖράς μου. Τουτέστιν, ὁ ποιῶν περιγενέσθαι τῶν πολεμίων, κρατεῖν, τρόπαιον ἐγείρειν. Καὶ γὰρ ἡνίκα τὸν Γολιὰθ κατέβαλεν, ἐκεῖνος ὁ τῆς νίκης αἴτιος· καὶ ἡνίκα πολλοὺς πολέμους κατώρθωσε, καὶ τρόπαια ἔστησε, καὶ αὐτάνδρους εἷλε πολεμίας τινὰς πόλεις, οὗτος αὐτὸν κρατῆσαι ἐποίησεν. ∆ιὸ καὶ ᾄδων ἔλεγε· Κύριος κραταιὸς καὶ δυνατὸς, Κύριος δυνατὸς ἐν πολέμῳ. Καὶ ἐπὶ τοῦ Μωϋσέως δὲ πολλὰ τοιαῦτα εἰργάσατο. Πλὴν ἀλλ' ἔστι καὶ ἕτερος πόλεμος τούτου χαλεπώτερος, ἔνθα ἡμῖν μάλιστα τῆς ἄνωθεν ῥοπῆς δεῖ, ὅταν πρὸς τὰς ἀντικειμένας παραταττώμεθα δυνάμεις. Ὅτι δὲ πρὸς ταύτας ἡμῖν ἐστι πόλεμος, ἄκουε Παύλου λέγοντος. Οὐκ ἔστιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα, ἀλλὰ πρὸς τὰς ἀρχὰς, πρὸς τὰς ἐξουσίας, πρὸς τοὺς κοσμοκράτορας τοῦ σκότους τοῦ αἰῶνος τούτου· διὰ τοῦτο καὶ χαλεπώτερος, ὅτι ἐξ ἑτέρας φύσεως αἱ φάλαγγες, καὶ ταύτης ἀοράτου, καὶ ὅτι οὐ περὶ μικρῶν ὁ ἀγὼν, ἀλλὰ περὶ σωτηρίας καὶ ἀπωλείας. Ἐνταῦθα οὐκ ἔστι τοὺς σφαττομένους ἰδεῖν, οὐ τὸν καιρὸν προμαθεῖν, οὐ δυσκολίαν, οὐ τόπον, οὐκ ἄλλο τῶν τοιούτων οὐδέν. Καὶ γὰρ καὶ ἐν ἀγορᾷ, καὶ ἐν οἰκίᾳ, καὶ παιζόντων καὶ ῥᾳθυμούντων ἐπιτίθενται αὗται αἱ φάλαγγες· ὥστε πεφραγμένους καὶ διαπαντὸς δεῖ εἶναι. Οὐ γὰρ οἶδεν ἀνακωχὴν ὁ πόλεμος, οὐδὲ ἔχει κήρυκας, οὐδὲ πρέσβεις, οὐδὲ ἄλλο τῶν τοιούτων οὐδὲν, ἀλλ' ἀκήρυκτός ἐστιν ἡ μάχη· διὸ δὴ μάλιστα