394

may be kindled with desire, that it may be stirred by love, that it may be wholly inflamed for the God who is hymned; just as he said elsewhere, declaring the same thing, As the hart longs for the fountains of waters, so my soul longs for you, O God. And again, My soul has thirsted for the mighty, the living God. And again, My soul has thirsted for you, how manifoldly my flesh for you, in a desolate, and trackless, and waterless land; which another translator said, As in a thirsty land. For wishing to represent the disposition of his own soul and its longing, he compares it to a thirsty land, to a thirsty hart. And again through words he shows the same longing, saying: When shall I come and appear before the face of God? For such are the souls of the saints, just as that of Paul also groaned, delaying its 55.494 departure from hence. And let the sons of Sion be joyful in their king. Do you see that this, which I have already said, is hinted at here, the appropriation, that they are his special people? For this reason he also added, In their king, declaring this. For he was not king only according to the principle of creation, but also according to that of appropriation. Let them praise his name in the dance. See again also this harmony shining forth. For for this reason there are choirs, that all in common and with one accord might offer up praises. Paul also declares this, saying, Not forsaking the assembling of yourselves together. And the prayer itself also hints at this, being offered up from the community of all: Our Father, who art in heaven; and, Forgive us our debts; and, Lead us not into temptation; and, Deliver us from evil; using the plural name. Thus also of old they were taught to sing psalms and to sing to God with harmony, being anointed from every side unto love and concord; Let them sing praises to him with the timbrel and psaltery. 2. Some indeed, taking the meaning of these instruments allegorically, say that the timbrel seeks the mortification of our flesh, but the psaltery to look toward heaven. For this instrument is played from above, not from below, like the cithara. But I would say that, that of old they were led thus by these instruments, on account of the denseness of their understanding, and their having been recently drawn away from idols. Therefore, just as he permitted sacrifices, so also he allowed these things, condescending to their weakness. He requires, therefore, here to sing with pleasure; for this is, Let them praise his name in the dance, that is, with harmony, with a pure life. Then again, stirring them up to greater eagerness, he also speaks of the good will of the One who is hymned toward them. For he adds: For the Lord takes pleasure in his people. What could be equal to this prosperity, when God is gracious? And he will exalt the meek in salvation. See again how he puts both the things of God, and the things of men. Therefore, just as above, requiring thanksgiving from them, he also introduced the things of God, saying: For the Lord takes pleasure in his people; so also here again, promising the things from God, he also requires the things from men, saying: And he will exalt the meek in salvation. For to exalt is of God; but to be meek is of men. For the things from God do not happen, unless the things from men precede. And see the greatness of the gift. He did not say, He will save, simply, but, He will exalt in salvation. That is, Not only will he deliver them from terrible things, but he will also make them conspicuous and illustrious, granting them glory along with salvation. Indeed, clarifying this, he added again, saying: The saints shall boast in glory. Just as there he seeks the meek, so here the holy. For everywhere God displays all his own things with wonders. Thus he delivered them from Egypt, thus he brought them back from Babylon, not in the deliverance from terrible things, but also making them more illustrious by the wonder of the things that happened 55.495

394

ἐκκαίηται τῷ πόθῳ, ἵνα διεγείρηται τῷ φίλτρῳ, ἵνα ὅλος ἀνακέηται τῷ ὑμνουμένῳ Θεῷ· καθάπερ καὶ ἀλλαχοῦ τὸ αὐτὸ δηλῶν ἔλεγεν, Ὃν τρόπον ἐπιποθεῖ ἡ ἔλαφος ἐπὶ τὰς πηγὰς τῶν ὑδάτων, οὕτως ἐπιποθεῖ ἡ ψυχή μου πρὸς σὲ, ὁ Θεός. Καὶ πάλιν, Ἐδίψησεν ἡ ψυχή μου πρὸς τὸν Θεὸν τὸν ἰσχυρὸν, τὸν ζῶντα. Καὶ πάλιν, Ἐδίψησέ σε ἡ ψυχή μου, ποσαπλῶς σοι ἡ σάρξ μου, ἐν γῇ ἐρήμῳ, καὶ ἀβάτῳ, καὶ ἀνύδρῳ· ὅπερ ἕτερος ἑρμηνευτὴς, Ὡς ἐν γῇ διψάδι, εἶπε. Βουλόμενος γὰρ τὴν διάθεσιν τῆς ἑαυτοῦ παραστῆσαι ψυχῆς καὶ τὸν πόθον, γῇ παραβάλλει διψάδι, ἐλάφῳ διψώσῃ. Καὶ διὰ ῥημάτων δὲ πάλιν τὸν αὐτὸν πόθον ἐνδείκνυται, λέγων· Πότε ἥξω καὶ ὀφθήσομαι τῷ προσώπῳ τοῦ Θεοῦ; Τοιαῦται γὰρ αἱ τῶν ἁγίων ψυχαὶ, ὥσπερ καὶ ἡ Παύλου στενάζουσα ἐποίει τῇ μελλήσει τῆς ἐντεῦθεν 55.494 ἀποδημίας. Καὶ υἱοὶ Σιὼν ἀγαλλιάσθωσαν ἐπὶ τῷ βασιλεῖ αὐτῶν. Ὁρᾷς ὅτι τοῦτο, ὅπερ ἔφθην εἰπὼν, ἐνταῦθα αἰνίττεται, τὴν οἰκείωσιν, τὸ ἐξαίρετον αὐτοῦ εἶναι λαόν; ∆ιὰ δὴ τοῦτο καὶ ἐπήγαγε τὸ, Ἐπὶ τῷ βασιλεῖ αὐτῶν, τοῦτο δηλῶν. Οὐ γὰρ δὴ κατὰ τὸν τῆς δημιουργίας λόγον μόνον ἦν βασιλεὺς, ἀλλὰ καὶ κατὰ τὸν τῆς οἰκειώσεως. Αἰνεσάτωσαν τὸ ὄνομα αὐτοῦ ἐν χορῷ. Ὅρα πάλιν καὶ ταύτην τὴν συμφωνίαν διαλάμπουσαν. ∆ιὰ γὰρ τοῦτο χοροὶ, ἵνα κοινῇ πάντες καὶ ὁμοθυμαδὸν ἀναφέρωσι τὰς εὐφημίας. Τοῦτο καὶ Παῦλος δηλοῖ λέγων, Μὴ καταλιμπάνοντες τὴν ἐπισυναγωγὴν ἑαυτῶν. Καὶ αὐτὴ δὲ ἡ εὐχὴ τοῦτο αἰνίττεται, ἀπὸ τοῦ κοινοῦ πάντων ἀναφερομένη· Πάτερ ἡμῶν, ὁ ἐν τοῖς οὐρανοῖς· καὶ, Ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν· καὶ, Μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν· καὶ, Ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ· τῷ πληθυντικῷ ὀνόματι κεχρημένους. Οὕτω καὶ τὸ παλαιὸν ἐπαιδεύοντο μετὰ συμφωνίας ψάλλειν καὶ ᾄδειν τῷ Θεῷ, πανταχόθεν εἰς ἀγάπην ἀλειφόμενοι καὶ ὁμόνοιαν· Ἐν τυμπάνῳ καὶ ψαλτηρίῳ ψαλάτωσαν αὐτῷ. βʹ. Τινὲς μὲν καὶ τούτων τῶν ὀργάνων τὸν λόγον κατὰ ἀναγωγὴν ἐκλαμβάνοντες, λέγουσιν ὅτι τὸ μὲν τύμπανον τὴν νέκρωσιν τῆς σαρκὸς ἡμῶν ἐπιζητεῖ, τὸ δὲ ψαλτήριον τὸ πρὸς τὸν οὐρανὸν βλέπειν. Καὶ γὰρ ἄνωθεν τὸ ὄργανον τοῦτο κινεῖται, οὐ κάτωθεν, ὥσπερ ἡ κιθάρα. Ἐγὼ δὲ ἐκεῖνο ἂν εἴποιμι, ὅτι τὸ παλαιὸν οὕτως ἤγοντο διὰ τῶν ὀργάνων τούτων, διὰ τὴν παχύτητα τῆς διανοίας αὐτῶν, καὶ τὸ ἄρτι ἀπεσπάσθαι ἀπὸ τῶν εἰδώλων. Ὥσπερ οὖν τὰς θυσίας συνεχώρησεν, οὕτω καὶ ταῦτα ἐπέτρεψε, συγκαταβαίνων αὐτῶν τῇ ἀσθενείᾳ. Ἀπαιτεῖ τοίνυν ἐνταῦθα τὸ μεθ' ἡδονῆς ᾄδειν· τοῦτο γάρ ἐστι τὸ, Αἰνεσάτωσαν τὸ ὄνομα αὐτοῦ ἐν χορῷ, τὸ μετὰ συμφωνίας, τὸ μετὰ βίου καθαροῦ. Εἶτα πάλιν εἰς πλείονα προθυμίαν αὐτοὺς διεγείρων, λέγει καὶ τοῦ ὑμνουμένου τὴν εὔνοιαν τὴν περὶ αὐτούς. Ἐπάγει γάρ· Ὅτι εὐδοκεῖ Κύριος ἐν τῷ λαῷ αὐτοῦ. Τί ταύτης ἴσον γένοιτ' ἂν τῆς εὐημερίας, ὅταν ὁ Θεὸς ἵλεως ᾖ; Καὶ ὑψώσει πραεῖς ἐν σωτηρίᾳ. Ὅρα πάλιν πῶς καὶ τὰ τοῦ Θεοῦ τίθησι, καὶ τὰ τῶν ἀνθρώπων. Ὥσπερ οὖν ἄνω τὴν εὐχαριστίαν παρ' αὐτῶν ἀπαιτῶν, καὶ τὰ τοῦ Θεοῦ εἰσῆγε, λέγων· Ὅτι εὐδοκεῖ Κύριος ἐν τῷ λαῷ αὐτοῦ· οὕτω καὶ ἐνταῦθα πάλιν ἐπαγγελλόμενος τὰ παρὰ τοῦ Θεοῦ, ἀπαιτεῖ καὶ τὰ παρὰ ἀνθρώπων, λέγων· Καὶ ὑψώσει πραεῖς ἐν σωτηρίᾳ. Τὸ μὲν γὰρ ὑψῶσαι, τοῦ Θεοῦ· τὸ δὲ πρᾶον εἶναι, τῶν ἀνθρώπων. Οὐ γὰρ γίνεται τὰ παρὰ τοῦ Θεοῦ, ἐὰν μὴ τὰ παρὰ ἀνθρώπων προηγήσηται. Καὶ ὅρα τῆς δωρεᾶς τὸ μέγεθος. Οὐκ εἶπε, Σώσει, ἁπλῶς, ἀλλ', Ὑψώσει ἐν σωτηρίᾳ Τουτέστιν, Οὐκ ἀπαλλάξει τῶν δεινῶν μόνον, ἀλλὰ καὶ περιβλέπτους ποιήσει καὶ περιφανεῖς, μετὰ τῆς σωτηρίας καὶ τὴν δόξαν αὐτοῖς παρέχων. Τοῦτο γοῦν καὶ διασαφῶν ἐπήγαγε πάλιν, λέγων· Καυχήσονται ὅσιοι ἐν δόξῃ. Ὥσπερ ἐκεῖ πραεῖς ἐπιζητεῖ, οὕτως ἐνταῦθα ὁσίους. Πανταχοῦ γὰρ ὁ Θεὸς μετὰ θαυμάτων τὰ ἑαυτοῦ πάντα ἐπιδείκνυται. Οὕτως αὐτοὺς ἀπήλλαξεν Αἰγύπτου, οὕτως ἐπανήγαγεν ἀπὸ Βαβυλῶνος, οὐκ ἐν τῇ τῶν δεινῶν ἀπαλλαγῇ, ἀλλὰ καὶ ἐν τῷ θαύματι τῶν γινομένων λαμπροτέρους αὐτοὺς 55.495