Three Deaths And Sin

Et tenuit manum ejus, et surrexit puella. Juxta mortalitatem, tres mortui a Domino resuscitati, tria genera mortuorum significant in peccato. Qui enim peccant, alius in cogitatione, non perducendo ad actum, qui per filiam istam in domo ista mortuam significatur, qui secreta poenitentia potest delere peccata. Unde pauci arbitri in resuscitatione puellae sunt adhibiti, quibus vehementer ut nemini id manifestarent praecipit. Alius pervenit usque ad operationem peccati, et tunc non tantum in domo mortuus est, sed jam quasi extra portam effertur, qui per filium viduae significatur; et quia publica noxa publico eget remedio, in conspectu populi filius viduae resuscitatur. Alius in consuetudine jam positus est, qui per Lazarum intelligitur. In eisdem etiam leviores aliae aliis poenitentiae pro qualitate criminis notantur. Facili enim voce suscitat puellam cum dicit: Puella, surge. In resuscitatione vero juvenis utitur pluribus verbis, dicens: Tibi dico, surge. Super Lazarum vero lacrymatus est, infremuit spiritu, magna voce clamavit: Lazare, veni foras. Sic ergo potest notari, quod alii difficilius, alii levius a morte peccatorum suscitantur. Anselmus Laudunensis, Enarrationes In Matthaeum, Caput IX Source: Migne PL 162.1336b-c

And He held her hand and the girl arose. 1 According to the moral sense, the three who died and were raised by the Lord signify the three types of death in sin. Of those who sin, some do in thought but do not bring it to the deed, and that is signified by the dead daughter in the house, who by private penance is able to be rid of sin, for which reason few witnesses were brought to the raising of the girl, who were then forcefully commanded not to reveal it to anyone. Others proceed to the act of sin, and then they are not only dead in the house but now they are carried outside the house, which is signified by the son of the widow, and because the evil was public the remedy is He performed in public and the son of the widow is raised in the sight of the people. 2 Others sin as a matter of habit, which is understood of Lazarus. In these similar cases, then, the lighter penance may be noted according to the type of offence, for with His voice He easily raised the girl, saying, 'Girl, arise.' But in the raising of the youth He used more words, saying, 'I say to you, rise.' And then over Lazarus He wept and groaned in the spirit, and cried out with a great voice, 'Lazarus, come outside.' 3 Therefore it is possible to note that some are more difficult and some easier to raise up from the death of sin. Anselm of Laon, Commentary On The Gospel of Saint Matthew, Chapter 9 1 Mt 9.25 2 Lk 7.11-17 3 Jn 11.35-44

Two Resurrections

...καὶ ἐκπορεύσονται , οἱ τὰ ἀγαθὰ ποιήσαντες, εἰς ἀνάστασιν ζωῆς, οἱ δὲ τὰ φαῦλα πράξαντες, εἰς ἀνάστασιν κρίσεως. Ἐπειδὴ δὲ εἶπεν ἀνωτέρω, ὅτι Ὁ πιστεύων, εἰς κρίσιν οὐκ ἔρχεται, ἵνα μὴ νομίσωμεν, ὅτι ἡ πίστις μόνη εἰς σωτηρίαν ἀρκεῖ, φησὶν, ὅτι ᾿Αναστήσονται , οἱ τὰ φαῦλα πράξαντες εἰς ἀνάστασιν κρίσεως, οἱ τὰ ἀγαθὰ , εἰς ἀνάστασιν ζωῆς. Οὐκ ἄρα ἡ πίστις μόνη χωρὶς ἔργων δικαιοῖ, ἀλλὰ καὶ τὰ ἔργα προσεῖναι δεῖ · τότε γὰρ καὶ κυρίως πίστις ἐστίν. Ὅρα δὲ διπλῆν τὴν διδασκαλίαν γινομένην, διὰ φόβου καὶ ἱλαρότητος. Τὸ μὲν γὰρ κατακριθῆναι τοὺς τὰ φαῦλα πράξαντας, ἐκφοβεῖ · τὸ δὲ εἰς ζωὴν ἀναστῆναι τοὺς τὰ ἀγαθὰ πράξαντας , δι' ἱλαρότητος προτρέπεται. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Ιὠαννὴν, Κεφαλὴ E' Source: Migne PG 123.1274b-c

...and those who have done good things shall come forth to the resurrection of life, but they who have done evil to the resurrection of condemnation. 1 Since He previously said that those who believe will not come to judgement, 2 lest we think that faith alone suffices for salvation, He says that those who have done evil things shall rise to a judgement of condemnation, but those who are good to a resurrection of life. Therefore faith without works does not justify, but it is necessary to perform works, for then faith is real. And note the two teachings come through fear and joy. For when He says that those who have acted wickedly shall be condemned, He would deter, and when He speaks of those who have done good rising to life he exhorts through joy. Theophylact of Ochrid, Commentary On The Gospel Of Saint John, Chapter 5 1 Jn 5.29 2 Jn 5.24

Labouring For Heaven

Οτι χρὴ τὸν τοῦ καλοῦ ἐφιέμενον, μὴ μόνον λογισμῷ, καὶ λόγῳ , ἀλλὰ καὶ ἔργῳ τὸν κόπον ἐνδείκνυσθαι διὰ παντὸς τοῦ βίου, ἵν' οὕτως ἐπιτύχῃ οὐρανίου ἀναπαύσεώς τε καὶ βασιλείας, γεωργήσας τοὺς καρποὺς τῆς πολυειδοῦς ἀρετῆς. Βλέπε τί φησιν ὁ πατριάρχης Ἰακώβ· Ισσάχαρ τὸ καλὸν ἐπεθύμησεν, ἀναπαυόμενος ἀνάμεσον τῶν κλήρων, καὶ ἰδὼν τὴν γῆν, ὅτι πίων ὑπάρχει, ὑπέθηκεν τὸν ὦμον αὐτοῦ εἰς τὸ πονεῖν, καὶ ἐγενήθη ἀνὴρ γεωργός. Καὶ ὁ προφήτης δὲ Ἱερεμίας λέγει· Δὸς τὴν καρδίαν σου εἰς τὸν ὦμον σου· τουτέστιν, τὰ ἀγαθὰ βουλεύματα εἰς ἔργον ἐξάγαγε πρακτικός γενόμενος. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΡΝΕ' Θελλασιῳ Διακονῳ Source: Migne PG 79.145d-148a

It is necessary to apply oneself to goodness, and not only in one's thoughts or with the tongue, but even to show it in works and toil all through one's life, for thus having cultivated the multifarious fruits of the virtues it is possible to come to heavenly peace and the kingdom. Consider what the patriarch Jacob said, 'Issachar had a good desire, resting between inheritances, and seeing the earth, that it was fruitful, he set his shoulders to labour and was made a farmer.' And the prophet Jeremiah says, 'Place your heart on your shoulders.' 1 That is, good desires lead to the toil of work. Saint Nilus of Sinai, Book 1, Letter 155 To Thessalius the Deacon 1 Gen 49.15, Jerem 38.21 LXX

The Merciful And Judgement

Mακάριοι οἱ ἐλεήμονες, ὅτι αὐτοὶ ἐλεηθήσονται. Επειδή τοίνυν πεπίστευται, καὶ άληθώς πεπίστευται, πάσαν παραστήσασθαι τήν άνθρωπίνην φύσιν τώ βήματι τοϋ Χρίστου, ἵνα κομίσηται έκαστος τά διά τοϋ σώματος, πρὸς ἂ έπραξεν, είτε άγαθὸν, εἰτε φαϋλον τάχα καὶ τολμηρὸν είπεϊν· εἰ δυνατόν έστι τά άπόῥῥητα καὶ άθέατα λογισμώ λαβείν, και ἥδη τὸ μακάριον τής άντιδόσεως τών έλεουμένων κατανόησαι. Ή γάρ έγγινομένη ταῖς ψυχαῖς εὔνοια, πρός τοΰς τόν έλεον έπιδεικνυμένους, παρά τόν βίον έν τή ζωή εἰσαεὶ κατά τό εϊkός παραμένει τοῖς μετεσχηχόσι τής χάριτος. Τί ουν είκός έν τώ καιρώ τής έξετάσεως, εί έπιγνωσθείη παρά τών ευπεπονθότων ό ευεργέτης, ὅπως διατεθήσεται τήν ψυχήν έπὶ ταῖς ευχάριστοις φωναῖς έπὶ θεού πάσης της κτίσεως εύφημούμενος; Ἆρά τίνος ἄλλου μακαρισμοῦ προσδεηθήσεται, ὁ έν τοσούτω θεάτρω έπἰ τοῖς άρίστοις άνακηρυττόμενος; Τό γάρ παρεΐναι τους εὖ πεπονθότας, ή τοΰ Εαὐγγελίου διδάσκει φωνής, έν τή προς τοὺς δικαίους καὶ τῇ πρός τοὺς ἁμαρτωλούς τοϋ βασιλέως χρίσει. Πρός αμφoτέρους γαρ τῲ δεικτικῲ χρήται, οἰονεί δακτύλω τδ ΰπερκείμενον γνωρίσας· Έφ' ὅσον έχοιήσατε ἐνὶ τούτων τών άδελφῶν μου τών έλαχίστων. Τό γάρ τούτων ειπείν, την των εὐπεπονθότων παρουσίαν ένδείκνυται. Ἅγιος Γρηγόριος Νύσσης, Εἰς Τους Μακαρισμους, Λόγος E', Mακάριοι οἱ ἐλεήμονες, ὅτι αὐτοὶ ἐλεηθήσονται. Source: Migne PG 44.1260d-1261a

Blessed are the merciful... 1 Since, then, it is believed, and correctly believed, that all mankind will be presented before the judgement seat of Christ so that each may receive the things appropriate to what he has done in the body, whether good or bad, perhaps I may say something bold. If what is ineffable and invisible is capable of being grasped by the mind, then even now one can even perceive the blessed reward of the merciful. For the gratitude of souls to those who showed mercy to them surely remains beyond this life in the life that is eternal in those who partake of grace. What, then, will surely happen in the time of reckoning when they recognise their benefactor who was so kind to them? How will his soul be moved when grateful voices joyfully acclaim him before the God of all creation? Will he need some other beatitude added, who in so great a theatre is acclaimed for all that is best? The voice of the Gospel teaches that those who have been recipients of benefits will be present at the king’s judgement of the righteous and sinners. He shows it to both, pointing as it were with a finger at the things above. 'As long as you did it to one of the least of my brethren.' 2 By saying this He indicates the presence of those to whom good has been done. Saint Gregory of Nyssa, On The Beatitudes, from the Fifth Oration, on 'Blessed are the Merciful for they shall receive Mercy.' 1 Mt 5.7 2 Mt 25.40

Cast Out, Cut Off

Ἐκβαλόντες με νυνὶ περιεκύκλωσάν με, τοὺς ὀφθαλμοὺς αὐτῶν ἔθεντο ἐκκλῖναι ἐν τῇ γῇ Ἔνδον ὄντας οὐ περικυκλοῦσιν οἱ ἐχθροὶ, οὐ γὰρ δύνανται, ἀλλ' ὅταν ἔσωθεν ἐκβάλωσιν. Καὶ ἔθεντο, φησὶν, ἑαυτῶν τοὺς ὀφθαλμοὺς εἰς τὸ ἐμὲ ἐκκλῖναι ἀπ' οὐρανοῦ ἐν τῇ γῇ, τουτέστιν ἐν τῇ ὕλῃ. Ἐπὶβλάβῃ δὲ περικυκλοῦσιν ἀπολέσαι οἱ ζητοῦντες τὸ πρὸς γῆν ὁρᾷν καὶ σκοπεῖν μόνα τὰ πρόσκαιρα, ἐκκλίνουσι δὲ παρανομοῦντες τὴν εὐθεῖαν ὁδὸν καὶ μὴ βουλόμενοι. Τοῦ αὐτοῦ. Τοῦτον κυκλοῦσιν οἱ δαίμονες ὃν ἐκβάλλουσι τῆς ἀρετῆς· διὸ καλῶς λέγεται τό· Ἐὰν πνεῦμα τοῦ ἐξουσιάζοντος ἀναβῇ ἐπὶ σὲ, τόπον σου μὴ ἀφῇς· καὶ τό· Μὴ δῶτε τόπον τῷ πονηρῷ· ὡσεὶ ἔλεγεν· Ἐὰν πνεῦμα πορνείας ἀναβῇ ἐπὶ σὲ, σωφροσύνην σου μὴ ἀφῇς· καὶ πνεῦμα μίσους ἀναβῇ ἐπὶ σὲ, ἀγάπην σου μὴ ἀφῇς. Πλὴν προσεκτέον πότερον ὁ ἀπὸ πασῶν τῶν ἀρετῶν ἐκπεσὼν κυκλοῦται, ἢ ἀπὸ πολλῶν, ἢ ἀπὸ μιᾶς. Καὶ ἐὰν μὲν ἀντακολουθοῦσιν ἀλλήλαις αἱ κακίαι ὥσπερ καὶ ἀρεταὶ, ὁ ἀπὸ μιᾶς ἐκπεσὼν ἀρετῆς κυκλοῦται· ἐὰν δὲ μὴ ἀντακολου θοῦσιν ἀλλήλαις αἱ κακίαι, οὐχ ὁ ἀπὸ μιᾶς ἐκβληθεὶς ἀρετῆς κυκλοῦται, ἀλλ' ὁ ἀπὸ πασῶν. Ἢ τάχα ἧστινός τις ἀρετῆς ἐκπίπτει, ὑπὸ τῆς ἀντικειμένης ταύτῃ κακίας κυκλοῦται. Ὠριγένης, Εἰς Ψαλμοὺς, Ψαλμός ΙϚ’ Source: Migne PG 12.1220d-1221b

Casting me out they surrounded me, their eyes were set to look down on the earth. 1 Enemies do not surround those who are within, for they are only able to do this with those have been cast outside. And he says that they set their eyes down on me, looking from heaven to earth, that is, to matter. For the sake of harming and destroying they surround those who seek nothing but to look on earthly and temporal things, and they look down on the perverse who have scorned the right way. On The Same The demons surround the one who they have cast out from virtue. Therefore it is well said, 'If a spirit possessing power rises up over you, do not abandon your place.' And again, 'Do not give a space to the wicked one.' 2 As if he said,' If a spirit of fornication rises up in you, do not desert your continence. And if a spirit of hatred rises up in you, do not desert your love.' Besides this we must consider if he who is cut off from all virtue is the one surrounded, or if this happens to one who is cut off from many of them, or even just one virtue. If the virtues follow after one another like the vices, he who is cut off from one, is surrounded. But if they do not follow one another, it is not he who is cut off from one who is surrounded but he who is cut off from all of them. Or perhaps it might be that according to whatever virtue a man is cut off, he is surrounded by the evil that opposes it. Origen, Selecta On the Psalms, from Psalm 16 1 Ps 16.11 2 Eccle 10.4, Ephes 4.27

Demons And The Way

Et cum venisset trans fretum in regionem Gerasenorum, occurrerunt ei duo habentes daemonia, de monumentis exeuntes, saevi nimis, ita ut nemo posset transire per viam illam. Occurrerunt ei duo daemonia habentes saevi nimis, ita ut nemo posset transire per viam illam. Videtis quia daemones venientibus ad Christum praecluserant viam, transitum denegarant. Etenim daemonum ista cura, ne ad Deum homines possint reditum invenire. Non enim aliter possunt homines possidere, nisi eos ab auctoris sui societate subducant. Ita ut nemo posset transire per viam illam. Hinc est quod Christus factus est via. Ita ut nemo posset transire per viam illam. Illam, non istam. Ego sum, inquit, via. Ut ad viam per viam, ad Deum per Deum venientibus obsistere vis daemonum non valeret: ad Deum nisi per Deum potest perveniri. Sanctus Petrus Chrysologus, Sermo XVI, De Duobus Daemoniacis. Source: Migne PL 52.240b

And when He had come across the water into the country of the Gerasens, there met Him two men who were possessed by demons, coming out of the tombs, exceedingly savage, so that no one could pass along that way. 1 Two men possessed by demons met Him, and they were so very savage that no one was able to pass along that road. You see that the demons had closed the road to those who were coming to Christ, denying them access. For this is the care of demons, that men should be unable to find the way back to God. In no other way can they possess men, unless by leading them away from fellowship with their Creator. 'So that no one could pass along that way.' This is why Christ became 'the Way.' 'So that no one could pass along that way.' That one, not this one. 'I am the Way,' 2 He says, so that the power of demons may not prevail in impeding those coming to the way through the Way, to God through God. It is not possible to come to God except through God. Saint Peter Chrysologus, from Sermon 16, On The Two Demoniacs 1 Mt 8.28 2 Jn 14.6

The Captives

Quia illic interrogaverunt nos, qui captivos duxerunt nos, verba cantionum; et qui abduxerunt nos: Hymnum cantate nobis de canticis Sion. Quae autem sint quae captivos ducant, nos Apostulus docet, dicens Video aliam legem in membris meis militantem adversus legem mentis meae et captivum me ducentem in lege peccati quae est in membris meis. Cum igitur inter concupiscentiam carnis et spiritus pugna est, tum ea quae captivos 0781B nos conantur sibi subdere, pertentant occupare corpus ejusque dominari, seque doctrinis spiritalibus, ut per consuetudinem his auctoritatem adimant, inserere. Sed resistendum est, et Prophetae voce respondendum, Quomodo cantabimus canticum Domini in terra aliena? Terra nostra retinenda est, et in libertatem tuenda. Polluta enim terrae corpora audire de canticis Sion nihil possunt: et aliena a Deo, licet nostra sint, erunt si a lege peccati coeperint esse captiva. Sanctus Hilarius Pictaviensis, Tractatus super Psalmos, Tractatus in Psalmum CXXXVI Source: Migne PL 9.781a-b

There they questioned us, we who were led off captive, for the words of song, and they who led us off said to us, 'Sing a song to us from the songs of Sion.' 1 Who they are who have been led away captive the Apostle teaches us, saying, 'I see one law in my members warring against the law of my mind, and making me captive it leads me into the law of sin which is in my members.' 2 When, then, there is conflict among the desires of the flesh and spirit, so those who would capture us try to subdue us to themselves, and they strive to occupy the body and rule it, and to insert themselves into spiritual teachings so that through familiarity they may deprive them of authority. But they must be resisted as the voice of the prophet responds, 'How shall we sing the songs of the Lord in a foreign land?' We must cleave to our own land, and look toward freedom, for it is not possible for the polluted bodies of the earth to hear anything of the songs of Sion, and yet things foreign to God may be ours if we have begun to be made captive by the law of sin. Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 136 1 Ps Ps 136.3 2 Rom 7.25

Sin And Servitude

Sed quaeritur, cum peccator faciat omne, quod vult, iustus autem non; quomodo peccator dicitur servus. Dicendum, quod peccator recte dicitur servus peccati, quia magna servitus est sequi malam voluntatem; et propter conditiones servilis, quae in peccatore reperiuntur, propter quas servus recte dicitur. Servus enim vilis est, sic et peccator; tertii Regum primo: Erimus ego et filius meus Salomon peccatores, id est viles. Vilibus vescitur, sic peccator; Lucae decimo quinto, fllius prodigus implere cupiebat ventrem de siliquis porcorum. Vilia operatur, sic et peccator; Exodi primo: Operibus duris luti et lateris omnique famulatu premebantur. Viliter tractatur , sic peccator; leremiae decimo sexto: Servietis diis alienis , qui non dabunt vobis requiem. Alienus est a lucro; Osee octavo: Culmus stans non est in eo, germen non faciet farinam; quodsi fecerit, alieni comedent eam. Alienus a Domini sui secreto, sic peccator; infra decimo quinto: lam non dicam vos servos , sed amicos, quia omnia, quaecumque audivi a Patre meo, nota feci vobis. Peccatoribus non revelat, quia sunt in tenebris. Alienus ab honoris familiaritate; ad Romanos octavo: Non accepistis spiritum servitutis iterum in timore. Alienus ab hereditate, sic peccator; lob vigesimo septimo: Dives, cum dormierit, nihil secum afferet; ad Galatas quarto: Non erit heres filius ancillae cum filio liberae, Sanctus Bonaventura, Commentarius In Evangelium Ioannem, Caput VIII Source: Here, p776-778

It must be asked, when the sinner may do anything he wishes, but the righteous man may not, how it that it is the sinner who is called a slave. 1 It must said that the sinner is rightly called a slave of sin, because to follow an evil will is a grave state of servitude, and then because of the servile conditions which are found in a sinner, he is rightly called a slave. A slave is wretched and so is a sinner, in the first chapter of the third book of Kings, 'I and my son Solomon shall be sinners,' 2 that is, vile creatures. As one who feeds on vile things, so is the sinner, as in the fifteenth chapter of Luke the prodigal son desired to fill his stomach with the swill of pigs. 3 As one who does vile things, so is the sinner, as in the first book of Exodus when everyone was oppressed in servitude with the hard labour of mud and bricks. 4 As one who is drawn to base things, so is the sinner, in the sixteenth chapter of Jeremiah, 'You will serve foreign gods, who will give you no rest.' 5 As one estranged from wealth, so is the sinner, in the eighth chapter of Hosea 'There is no standing stalk in it, the bud shall yield no meal; and if it should yield, strangers shall devour it.' 6 The sinner is estranged from fellowship with the Lord, as the sinner is below in the fifteenth chapter, 'Now I do not call you servants but friends, because I have made known to you everything I have heard from my Father.' 7 He does not reveal anything to sinners because they are in darkness. As one alien to the honor of familiarity, so is the sinner, in the eighth chapter of Romans, 'You did not again receive the spirit of servitude in fear.' 8 As one estranged from an inheritance, so is the sinner. In the twenty seventh chapter of Job, 'When the rich man shall sleep, he shall take nothing with him.' and in the fourth chapter of Galatians, 'The son of a slave girl does not inherit with the son of the free woman.' 9 Saint Bonaventura, Commentary On The Gospel Of Saint John, Chapter 8 1 Jn 8.34 2 3 King 1.21 3 Lk 15.16 4 Exod 1.14 5 Jerem 16.13 6 Hosea 8.7 7 Jn 15.15 8 Rom 8.15 9 Job 27.19, Galat 4.30

Sin And Vestments

Τὰ τῇ Γραφῇ ἐμφερόμενα ῥυπαρὰ ἱμάτια, λογισμοί εἰσι πονηροί, καὶ λόγοi φαῦλοι, καὶ πράξεις παράνομοι. Διόπερ περὶ τοῦ Ἰούδα ἐν βίβλω Ψαλμῶν , ἐῥέθη· Ενεδύσατο κατάραν ὡς ἱμάτιον· καί· Ενδυσάσθωσαν αἰσχύνην, καὶ ἐντροπὴν οἱ ζητοῦντες τὰ κακά μοι. Οὐδὲν δὲ οὕτως αἰσχύνει, καὶ ἐπάρατον δείκνυσι τὸν ἄνθρωπον, ὡς ἁμαρτία. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ TAB’ Ἱλαριῳ Μοναχῳ Source: Migne PG 79.201d

Those things that Scripture refers to as sordid vestments 1 are depraved thoughts and wicked speech and erroneous deeds, because of which it is said of Judas in the Psalms, 'He put on a curse like a vestment,' and 'Let those who seek to do evil to me be covered with confusion and shame.' 2 There is nothing more disgraceful and repulsive to show in a man than sin. Saint Nilus of Sinai, Book 1, Letter 332, To Hilarius The Monk 1 Zach 3.3 2 Ps 108.18, Ps 70.13

Claims And Conduct

Εἰ βασιλείας ἐμᾶς , τί χρημάτων οὐχ ὑπερορᾷς; Εἰ δὲ καὶ τῆς θείας ἀμοιβῆς ἀντιποιῇ, τί τὴν ἀνοθρωπίνην θηρώμενος οὐ λήγεις; Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Δεύτερον, Ἐπιστολὴ Λ' Ἀθανασιῳ Source: Migne PG 78.477b

If you desire the kingdom, why do you not scorn wealth, and if you would acquire the Divine reward why do you not cease to seek after the things of men? Saint Isidore of Pelusium, Book 2, Letter 30, To Athanasius

Glory And Strength

Ἐπαινεῖσθε ἐν τῷ ὀνόματι τῷ ἁγίῳ αὐτοῦ. Ὁ δὲ 'Ακύλας καυχᾶσθε ἀντὶ τοῦ ἐπαινεῖσθε τέθεικε. Παρακελεύεται δὲ ὁ λόγος , μὴ ἐπὶ πλού τῳ, μὴ ἐπὶ ῥώμῃ , μὴ ἐπὶ δυναστείᾳ μέγα φρονεῖν, ἀλλ᾽ ἐν τῇ τοῦ Θεοῦ γνώσει καὶ προμηθείᾳ. Τοῦτο παρηγγύησε καὶ ὁ θεῖος ᾿Αποστόλος, Ὁ καυχώμενος γάρ, φησὶν, ἐν Κυρίῳ καυχάσθω. Ταῦτα καὶ ἡ σοφωτάτη 'Αννα διέξεισι, Μὴ καυχάσθω ὁ σουφὸς ἐν τῇ σοφίᾳ αὐτοῦ, καὶ μή καυχάσθω ὁ ἰσχυρὸς ἐν τῇ ἰσχύϊ αὑτοῦ. Καὶ, Μὴ καυχάσθω ὁ πλούσιος ἐν τῷ πλούτῳ αὐτοῦ , ἀλλ᾽ ἐν τούτῳ καυχάσθω ὁ καυχώμενος , ἐν τῷ συνιεῖν καὶ γινώσκειν τὸν Κύριον, καὶ ποιεῖν κρῖμα καὶ δικαιοσύνην ἐπὶ τῆς γῆς. Εὐφρανθήτω καρδία ζητούντων τὸν Κύριον. Τῆς γὰρ εἰς τὸν Θεὸν ἐλπίδος εὐφροσύνη καρπός . Ζητήσατε τὸν Κύριον, καὶ κραταιώθητε. Καὶ διδάσκων πῶς δεῖ τοῦτο ποιεῖν, ἐπήγαγε· Ζητήσατε τὸ πρόσωπον αὐτοῦ διαπαντός. Οὐ γὰρ ἅπαξ ἢ δὶς , ἀλλὰ παρὰ πάντα τὸν βίον τὴν ἄνωθεν ἐπικουρίαν προσήκει ζητεῖν, καὶ τὴν ὠφέλειαν καρποῦσθαι. Ἀμαχοι γὰρ οἱ ζητοῦντες ἔσονται, καὶ ἀήττητοι. Τοῦτο καὶ ὁ Κύριος νομοθετῶν ὑπηγγείλατο· Αἰτεῖτε καὶ δοθήσεται ὑμῖν , ζητεῖτε καὶ εὑρήσετε , κρούετε καὶ ἀνοιγήσεται ὑμῖν· πᾶς γὰρ ὁ αἰτῶν λαμβάνει, καὶ ὁ ζητῶν εὑρίσκει, καὶ τῷ κρούοντι ἀνοιγήσεται. Θεοδώρητος Ἐπίσκοπος Κύρρος, Ἑρμηνεία εἰς Τους Ψαλμούς, Ψαλμός ΡΔ' Source: Migne PG 80.1709b-c

Have praise in his holy name. 1 Aquila puts glory for praise here. This passage plainly exhorts us not to exult in wealth or strength or power, but in the knowledge and providence of God. This is what the holy Apostle exhorts, saying, 'He who would glory, let him glory in the Lord.' 2 And this the most wise Hannah explains, 'Let not the wise man glory in his wisdom nor the rich man in his wealth,' 3 and 'Let him glory in this who glories, in the understanding and knowledge of the Lord, and in making judgement and righteousness on the earth.' 4 Let the hearts of the seekers of the Lord rejoice. For the fruit of hope is gathered up in the joy of God. Seek the Lord and be strengthened. And teaching how this must be done, he continues, 'Seek His face always.' For not once or twice but through the whole of one's life one should seek the Divine help and lay hold of its utility. For they who seek Him are unconquered and unconquerable. The Lord in giving the law teaches this, saying, 'Ask and you shall receive, seek and it shall be given to you, knock and it shall be opened to you, for everyone who asks receives and he who seeks finds, and to him who knocks it shall be opened.' 5 Theodoret of Cyrrhus, Commentary on the Psalms, from Psalm 104 1 Ps 104.3 2 2 Cor 10.17 3 1 King 2.10 LXX 4 Jerem 9.23-24 5 Mt 7.7-8

Nations And Peoples

Αἰνεῖτε τὸν Κύριον, πάντα τὰ ἔθνη, ἐπαινέσατε αὐτὸν, πάντες οἱ λαοί· ὅτι ἐκραταιώθη τὸ ἔλεος αὐτοῦ ἐφ' ἡμᾶς, καὶ ἡ ἀλήθεια τοῦ Κυρίου μένει εἰς τὸν αἰῶνα. Ὰνακαλεῖται τοίνυν ὁ λόγος ἐπὶ τὸν ὕμνον τοῦ Θεοῦ πάντα τὰ ἀλλογενῆ καὶ ἀλλόφυλα ἔθνη· εἶτα ἀποδιαστείλας τῶν ἐθνῶν τοὺς λαοὺς ἐπιλέγει· Ἐπαινεσάτωσαν αὐτὸν πάντες οἱ λαοί . Νοήσεις δὲ τὴν διαφορὰν ἐπιστήσας τῇ προφητείᾳ τῇ λεγούσῃ παρὰ τῷ Ζαχαρίᾳ· Χαῖρε καὶ εὐφραίνου, θύγατερ Σιών· ἰδοὺ ἐγὼ ἔρχομαι καὶ κατασκηνώσω ἐν μέσῳ σου, λέγει Κύριος. Καὶ καταφεύξονται ἔθνη πολλὰ ἐπὶ τὸν Κύριον, καl ἔσονται αὐτῷ εἰς λαὸν, κἀγὼ ἔσομαι αὐτοῖς εἰς Θεόν. Τέως μὲν γὰρ ἔθνη τυγχάνοντα , οὔπω λαὸς ἦν αὐτοῦ, μεταβαλόντα δὲ τοῦ προτέρου βίου, καὶ μετασχόντα τῶν τοῦ Θεοῦ μυστηρίων δι' ἀναγεννήσεως καὶ λουτροῦ παλιγγενεσίας, γίνονται αὐτοῦ λαοί. Ο δὴ εἰσέτι καὶ νῦν πληροῦται καθ' ὅλης τῆς τῶν ἀνθρώπων οἰκουμένης , μυριάνδρῶν λαῶν ὥσπερ κατὰ χοροὺς ἱσταμένων καὶ τὸν παρ' Ἑβραίοις προφητῶν Θεὸν ὑμνούντων, καὶ τὰ αὐτὰ ἀναγνώσματα, μαθήματά τε καὶ δόγματα διδασκομένων. Ταῦτα γοῦν ὀφθαλμοῖς ὁρώμενα, οὐκ ἄλλως ἢ διὰ μόνης ἐθνῶν οἰκουμένης. Εὐσέβιος ὁ Καισάρειος, Ὑπομνηματα Ἐις Τους Ψαλμους, Ψαλμὸς ΡΙϚ' Source: Migne PG 23.1361b-c

Praise the Lord all you nations, praise Him, all the people, for His mercy is confirmed on us, and the truth of the Lord remains forever. 1 This passage calls on all the foreign and distant nations to praise the Lord, and then it distinguishes the people from the nations when it says, 'Praise Him, all the people.' You will understand this discrimination if you attend to what is said in the prophet Zachariah, 'Rejoice and exult, daughter of Sion. Behold, I come and I shall dwell in your midst, says the Lord. And many nations shall flee to the Lord and they shall be with him among the people, and I shall be with them in God.' 2 While they were of the nations they were not yet His people, before life was converted, then through the regenerative washing they were made participants of the mysteries of God and were a part of His people. Which even in this day is fulfilled throughout the whole world, when countless peoples, as if arranged in a choir, celebrate God with the prophets, who certainly were Hebrews, and they study their writings and discipline and teachings. These things, which we see with our eyes, would not be, unless through the power of the Saviour who has arranged it so among all the nations of the world. Eusebius of Caesarea, Commentary on the Psalms, Psalm 116 1 Ps 116.1-2 2 Zach 2.10-11

One Thing

Unam petii a Domino, hanc requiram. Unam quidem petisse se dicit a Domino, quam exponit inferius Sed videmus si unam, et non magis omnia. Calculo quidem singularis, sed rerum utilitate numerosa; angusta precatio, latum praemium; breviter quaeritur, sed granditer impetratur. Bonorum ergo mos est domum Domini solam expetere, in qua Bona omnia continentur. Mali autem terrena voluntate discissi, dum sanitatem corporis petunt, cum divitias precantur, cum inimicorum deiectiones expostulant, petendo fatigantur, et interdum peritura conquirunt. Ut inhabitem in domo Domini omnibus diebus vitae meae: ut videam voluntatem Domini, et protegar a templo sancto eius. Haec est una supplicatio, quam superius expetebat. Et vide quia nulla castra, nullum praelium metuere debuit, qui tali se munitione vallavit. Quae sunt enim civitates similes, qui sunt exercitus fortiores, quam habitare in domo Domini, ubi nihil humanum, nihil diabolicum certum est pertimesci? Et hoc non parvo tempore, sed omnibus diebus vitae suae. Quando, rogo, metuat, cui omnis vita secura est? Videt etiam voluntatem Domini, qui praecepta eius intelligit, qui puritati ipsius tota se mente subdiderit. Propheta enim postulat protegi a corporis Christi templo, unde et firmamentum fidei, et invictum robur defensionis accipitur. Ad illud enim pervenerat animi virtute, quod adhuc non videbat in specie. Cassiodorus, Expositio In Psalterium, Psalmus XXVI Source: Migne PL 70.188a-b

One thing I sought from the Lord, this I required... 1 He says that he asked for one thing from the Lord, which he expands on below, but now let us see if this one thing is not more than everything. Calculation is certainly one thing but it has many uses. The prayer is anguished but the reward is expansive. The request is brief, but it entreats what is great. Therefore it is the custom of those who are good to ask only for the house of the Lord in which every good is contained. Those who are evil are divided in their wills for worldly things, for they seek bodily health and they pray for wealth and they cry out for the overthrow of their enemies, and all the while seek what will perish. ...that I might dwell in the house of the Lord all the days of my life, so that I might see the will of the Lord and be protected from His holy temple. This is the sole supplication, which was asked for above. And note that no camp, no army should cause fear to him who is surrounded by such fortifications. For who are those who are like cities and strong armies, but those who dwell in the house of the Lord, where nothing human, nor anything demonic, can affright? And this is not for a short time, but all the days of his life. When, I ask, shall he fear for whom the whole of life is secure? He who understands His commandments sees the will of the Lord, he who subdues the whole mind to His purity. For the prophet asks to be protected by the temple of Christ's body, and there is the foundation of faith, and he receives unconquerable strength for a defence. What he did not see appear he approached with the power of the soul. Cassiodorus, Commentary On The Psalms, from Psalm 26 1 Ps 26.6

Destroying And Building

Veranus. De qua destructione vel aedificatione loquitur, cum dicit: Tempus destruendi et tempus aedificandi? Nunquid de aedificatione ac destructione domorum loquitur? Quid enim nobis prodesset, si hoc diceret? Quis enim nescit quod alii destruunt, et alii aedificant domos? Salonius. Non hic loquitur Salomon de domorum, sed de malorum destructione, et aedificatione bonorum; quoniam necesse est prius mala destruere, et sic bona postea aedificare, iuxta illud Psalmistae: Declina a malo, et fac bonum. Hoc ergo dicit, quia tempus est destruendi mala et tempus est aedificandi bona, quoniam in praesenti vita concessum est nobis tempus a Deo ut destruamus mala, et aedificemus bona: id est, prius in nobis per poenitentiam deleamus peccata; postea vero per sancta desideria, virtutum construamus aedificia. Salonius Viennensis, Expositio Mystica in Ecclesiasten Source: Migne PL 53.999b-c

Veranus: Of what destruction and building does he speak when he says, 'There is a time for destroying and a time for building?' 1 Does he speak of the building and destruction of houses? And how does it benefit us if he speaks so? Who does not know that some houses are built and some are destroyed? Salonius: Solomon does not speak of houses, but of the destruction of evils and the building up of goods, because according to the Psalmist it is first necessary to destroy evils and after to build up goods, 'Decline from evil and do good.' 2 Therefore he says this, that there is a time for destroying evils and a time for building up goods, because in the present life God grants us a time to destroy evils and a time to build up goods, that is, first we destroy the evil in us through penance, and after, desiring holy things, we construct the building of the virtues. Salonius of Geneva, A Spiritual Exposition of Ecclesiastes 1 Eccles 3.3 2 Ps 36.27

Salvation And Glory

Πλὴν ἐγγὺς τῶν φοβουμένων αὐτὸν τὸ σωτήριον αὐτοῦ τοῦ κατασκηνῶσαι δόξαν ἐν τῇ γῇ ἡμῶν Ἔτι καὶ τῶν σωτηρίων θαυμάτων, νεκρῶν μὲν ἀνισταμένων, τυφλῶν δὲ βλεπόντων , καὶ λεπρῶν καθαριζομένων, καὶ τῶν ὁμοίων γινομένων θαυμάτων. Ὡς δὲ μακρὰν ἀπὸ ἁμαρτωλῶν σωτηρία, ἐνεργούντων τὰ τῆς ἀπωλείας, οὕτως ἐγγὺς τῶν διὰ φόβον Θεοῦ τὰ τῆς σωτηρίας πραττόντων ὁ Κύριος καὶ τοῦτον ἔχουσιν αὐτοῖς ἀχωρίστως , οὐκ ἔστιν ὑστέρημα· ὧν μὴ κατασκηνοῖ δόξαν ἐν τῇ καρδίᾳ· ταύτην γὰρ αὐτῶν ἐκάλεσε γῆν καρποφοροῦσαν αὐτοῖς ἀνὰ ἑκατόν· κατὰ τὸ Ὁ Θεὸς ὁ εἰπὼν ἐκ σκότους φῶς λάμψαι, ἔλαμψεν ἐν ταῖς καρδίαις ἡμῶν πρὸς φωτισμὸν τῆς γνώσεως τῆς δόξης τοῦ Χριστοῦ. Οὕτω καὶ ἐν τῷ σώματι κατὰ τὸ, Δοξάσατε τὸν Θεὸν ἐν τῷ σώματι ἑαυτῶν, τῶν τελείαν σωφροσύνην ἐχόντων. Δίδυμος Αλεξανδρεύς, Εἰς Ψαλμούς, Ψαλμος ΠΔ' Source: Migne PG 39.1480d-1481a

Truly His salvation is near to those who fear Him, so that glory may dwell in our land. 1 When His miracles shall come to be, and the dead rise, and the blind see, and lepers shall be cleansed, and other wonders of this type are seen. So as salvation is far from sinners who accomplish the works of ruin, so the Lord is near to those who in the fear of God perform the works of salvation, and this they have who cannot be separated from Him, and there is no disparity here, so that glory does not dwell in the heart, for He calls this heart the earth that yields a hundredfold, 2 according to which, 'God who calls light to shine in darkness, has shined in our hearts for the enlightenment of knowledge of the glory of Christ.' And thus even in the body, according to, 'Glorify God in your body, ' 3 which is perfect prudence. Didymus the Blind, Commentary on The Psalms, from Psalm 84 1 Ps 84.10 2 Mt 13.8 3 2 Cor 4.6, 1 Cor 6.20