Wisdom And Wealth

Διὰ τοῦτο ἠγάπησα τὰς ἐντολάς σου ὑπὲρ χρυσίον καὶ τοπάζιον Τελειοτέρου ἐστὶν τὸ ποιεῖν μετὰ τοῦ ἀγαπᾶν· ἀτελεστέρου δὲ ποιεῖν μὲν, οὐ μετὰ τοῦ ἀγαπᾶν δέ. Τῶν δὲ ἐν τῷ κόσμῳ τιμιώτατον δoκεῖ εἶναι χρυσός. Παρακειμένου γοῦν πλούτου παντὸς καὶ ἐντολῆς σου, οὐχ οὕτως ἐνορῶ τῷ πλούτῳ, ὡς τῇ ἐντολῇ σου. Ταῦτα συνάδει τῷ· ᾿Αγαθόν μοι ὁ νόμος τοῦ στόματός σου ὑπὲρ χιλιάδας χρυσίου καὶ ἀργυρίου· καὶ τῷ· Λάβετε παιδείαν καὶ μὴ ἀργύριον· καὶ γνῶσιν ὑπὲρ χρυσίου δεδοκιμασμένου· κρεῖσσον γὰρ σοφία λίθων πολυτελῶν· πᾶν δὲ τίμιον οὐκ ἄξιόν ἐστιν. Δίδυμος Αλεξανδρεύς, Εἰς Ψαλμούς, Ψαλμός ΡΙΗ' Source: Migne PG 39.1577a

Because of this I love your commandments above all gold and jewels. 1 It is of the more perfect to act and love, and of the less perfect to act and not love. Of the things in the world nothing seems more honoured than gold, but set all wealth before me and your commandments, I would not look to riches but to your commandments. This agrees with the previous line, 'Good to me is the law of your mouth, over thousands of gold and silver,' and also with, 'Receive instruction and not silver, and knowledge over proven gold, for wisdom is better than precious stones and nothing that is valuable can match it.' 2 Didymus the Blind, Commentary on the Psalms, from Psalm 118 1 Ps 118.127 2 Ps 118.72, Prov 8.10

Like A Tree

Kαὶ ἔσται ὡς τὸ ξύλον τὸ πεφυτευμένον παρὰ τὰς διεξόδους τῶν ὑδάτων ὃ τὸν καρπὸν αὐτοῦ δώσει ἐν καιρῷ αὐτοῦ καὶ τὸ φύλλον αὐτοῦ οὐκ ἀπορρυήσεται Ὁμοιωθεὶς τῃ σοφιᾳ, ὅμοιος γίνεται Θεῷ τῷ ποιότητα τοιάνδε χαριζομένῳ· δικαιοσύνῃ γὰρ ὁμοιοῦται αὐτῷ ὁ δίκαιος, καὶ ἁγιότητι ἅγιος, καὶ τῇ σοφίᾳ σοφὸς, σπάσας ἀπ᾿ αὐτῆς τὸ εἶναι σοφὸς, κατὰ τὸ λεχθὲν ὑπὸ τοῦ Σωτῆρος· Ἀρκετὸν τῷ μαθητῇ , ἵνα γένηται ὡς ὁ διδάσκαλος αὐτοῦ. Ο δὲ ὁμοιούμενος τῷ τῆς ζωῆς ξύλῳ, γίνεται μὲν ἐν τῷ παραδείσῳ ἵνα σὺν αὐτῷ φυτευθῇ , ὡς ἀπὸ προσώπου τοῦ Θεοῦ φησιν Ἡσαΐας· Κατὰ τὰς ἡμέρας τοῦ ξύλου τῆς ζωῆς ἑσονται αἱ ἡμέραι τοῦ λαοῦ μου. Οὐκοῦν συνδιαιωνίζει ὁ δίκαιος τῷ ξύλῳ , γινόμενος συμφυὴς κλάδος αὐτοῦ , καὶ κλῆμα γινόμενος ἐπὶ τῷ θεῖον καρπὸν ἀγαγεῖν· ἄμπελος γὰρ ἀληθινὴ, τὸ ξύλον τῆς ζωῆς τυγχάνον , φησὶ πρὸς τοὺς μαθητάς· Ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινὴ, ὑμεῖς τὰ κλήματα, ὁ Πατήρ μου ὁ γεωργός · πᾶν κλῆμα ἐν ἐμοὶ μένον καθαίρει αὐτὸ ὁ Πατὴρ , ἵνα καρπὸν πλείονα φέρῃ. Δίδυμος Αλεξανδρεύς, Εἰς Ψαλμούς, Ψαλμος A’ Source: Migne PG 39.1157c-d

And he shall be like a tree planted by streams of flowing waters which gives forth its fruit in its season and its leaves shall not wither... 1 Being likened to wisdom is to be likened to God who bestows that wisdom. For the righteous man is likened to the righteousness that is from Him, and the holy man to the holiness that is from Him, and the wise man to the wisdom that is from Him, according to what the Saviour said, 'It is enough for a disciple to be like his master.' He who is likened to the tree of life is planted in paradise with it. As Isaiah the prophet says in the person of God, 'As many as the days of life, so shall be all the days of my people,' 2 Therefore the righteous man lives always planted together with the tree of life, whose branches and leaves yield the Divine fruit. For the true vine, which is the tree of life, said to His disciples, 'I am the true vine, you are the branches, my Father is the farmer, every branch that remains with me, the Father prunes, so that it may bring forth more fruit.' 3 Didymus the Blind, Commentary on The Psalms, from Psalm 1 1 Ps 1.3 2 Isaiah 65.22 3 Jn 15.1-2

Arrows And Words

Eπὶ τῷ Kυρίῳ πέποιθα πᾶς ἐρεῖτε τῇ ψυχῇ μου μεταναστεύου ἐπὶ τὰ ὄρη ὡς στρουθίον, ὅτι ἰδοὺ οἱ ἁμαρτωλοὶ ἐνέτειναν τόξον ἡτοίμασαν βέλη εἰς φαρέτραν τοῦ κατατοξεῦσαι ἐν σκοτομήνῃ τοὺς εὐθεῖς τῇ καρδίᾳ. Κατὰ θεωρίαν δὲ, πολλῶν σοφιστικῶς παρεσκευασμένων ὁρατῶν τε καὶ ἀοράτων ἐχθρῶν, ὡς ἤδη τὸ ἡγεμονικὸν ἔχειν τεταμένον, δι᾿ ἑτοιμασίαν τόξῳ ἐντεταμένῳ ἑοικός. Ἀλλὰ καὶ βέλη ἔτοιμα, λόγοι δὴ πιθανοί· ταῦτα πρὸς τὸ κατατοξεῦσαι σε. Ἔχεις διατριβὴν ἐν ὑψηλοῖς ὄρεσιν· ἐνταῦθα γενομένη οὐ τρωθήσῃ. Εἴρηται δὲ ὡς τὰ θειότερα τῶν Γραφῶν νοήματα τῇ τῶν ὀρῶν προσηγορίᾳ σημαίνεται. Πρὸς τούτοις καὶ οἱ σοφοὶ διδάσκαλοι ἀπόστολοι καὶ προφῆται , δυνατὸν ὑπὸ τοῦ Πνεύματος εἰρημένον ἐκλαβεῖν τὸ, Μετανάστευε ἐπὶ τὰ ὄρη ὡς στρουθίον, προτρεπομένου ἀναχωρεῖν, τὸν διαδράναι θέλοντα τὴν ἰοβόλον τρῶσιν τῶν τοξοτῶν. Εἰ δὲ καὶ ἀόρατοι δυνάμεις αἱ αὐταὶ οὖσαι, ἢ συγγενεῖς τοῖς τοξόταις, λέγοιεν τὸ, Μετανάστευε ἐπὶ τὰ ὄρη ὡς στρουθίον, χλευαστικῶς αὐτὸ εἰρημένον ἐκληψόμεθα, ὑποδηλῶσαι θελόντων τοὺς ἐν ὅλῃ καρδίᾳ ἐπὶ Θεὸν πεποιθότας. Εἴτ᾿ ἐπεὶ σκότους υἱοὶ καὶ νυκτός εἰσιν οἱ πρὸς τὸ οὕτως σοφιστεύειν παρεσκευασμένοι , τοξόται ἐν ἀφεγγεῖ νυκτὶ κατατοξεύειν προτέθεινται τοὺς εὐθεῖαν καρδίαν ἔχοντας. Δίδυμος Αλεξανδρεύς, Εἰς Ψαλμούς, Ψαλμος I’ Source: Migne PG 39.1208b-d

In The Lord I trust, how do you say to my soul, 'Fly off like a sparrow to the mountains,' For behold the sinners have bent their bows and prepared their arrows in their quivers, to shoot in darkness at the righteous in heart. 1 In a spiritual sense there are many clever foes who have prepared themselves, whether seen or unseen, and who are like those who have prepared to shoot with the bow. These arrows which have been prepared are persuasive words. These are the things which are near to striking you. You however, O soul, have your resting places in the mountains, and placed there you shall not be wounded. It has been said that the teachings of the Scriptures have been designated with the name of mountains, and these are even the wise apostolic teachers and prophets. We may think that this line, 'Fly off like a sparrow to the mountains,' was said by the Spirit with this meaning, that is it is an exhortation for the soul's withdrawal, which is wished so that the arrows of the hunters might be avoided. But if perhaps it is the unseen powers, those who are like those wielding bows, who say, 'Fly off like a sparrow into the mountains,' we must reckon that this is said in a mocking manner, and directed at those who trust in God with the whole heart. These are the sons of night and darkness, who make use of clever speech, and as archers in obscuring night they set themselves to shoot their shafts at those who are righteous in heart. Didymus the Blind, Commentary on The Psalms, from Psalm 10 1 Ps 10.2-3 2 Jn 8.51

Blessings And Trials

Μακάριον εἶναι λέγει, τὸν πειρασμὸν ὑπομένοντα. Γενήσεται γὰρ, φησὶν ὁ οὕτως ἀθλητικῶς ἀγαγὼν τὸν ἀγῶνα δόκιμος ἀνὴρ, διὰ πάντων γεγυμνασμενος· οὕτω δὲ ἀναφανέντι ἐκ τν σκυθρωπῶν δοθήσεται στέφανος ζωῆς, εὐτρεπισθεὶς ὑπὸ τοῦ Θεοῦ τοῖς αὐτὸν ἀγαπῶσιν. Δίδυμος Αλεξανδρεύς, Εἰς Την Ἰάκωβου Ἐπιστολὴ Source: Migne PG 39.1749b-1751a

He says that he is blessed who suffers trials. 1 For let it be, he says, that he is proved a man of trial by struggling bravely and exercising himself in everything, and he will then appear from sorrows and receive a crown of life, prepared by God for those who love Him. Didymus the Blind, Commentary on The Letter of James, fragment 1 Jam 1.12

Removing Mountains

Ὁ παλαιῶν ὄρη καὶ οὐκ οἴδασιν ὁ καταστρέφων αὐτὰ ὀργῇ Οἶδα καὶ ἄλλα ὅρη, Μωϋσέα καὶ τοὺς προφήτας, Ἥρα τοὺς ὀφθαλμούς μου εἰς τὰ ὅρη. Χριστὸς παλαιοῖ τὴν πρώτην Διαθήκην, καὶ οὐκ οἴδασιν Ἰουδαῐοι, πρὸς οὔς εἴρηται· Εἰ ἐπιστεύετε Μωϋσῇ ἐπιστεύετε ἄν ἐμοί. Ὁ αὐτὸς δὲ καὶ κατέστρεψε τὰ μέχρι γράμματος ὅρη τῆς Ἰερουσαλὴμ καὶ τὸ ἁγίασμα· ὁ αὐτὸς δὲ καὶ τὸν ἥλιον ἀμαυροῐ τῇ ἐαυτοῦ λαμπρότητι, καὶ τοὺς ἀστέρας. Βαβαί! Οἴα λέγει ἄνθρωπος νοῶν καὶ ἐλκωμενος, ὂστρακον ἔχων, καὶ τὸν ἰχῶρα ξέων, ἄνθρωπος ἐπὶ κοπρίας καθεζόμενος. Ὁ παλαιῶν ὄρη καὶ οὐκ οἴδασι. Τίνες οὔν εἰσιν οἱ λόγοι, ἴδωεμν· καὶ περὶ ποίων ὁρεων παλαιουμένων, καὶ ὑπὸ τίνων, Καὶ οὐκ οἴδασιν. ᾜλθε Ἰησοῦς ὁ καταστρέφων τὴν κατὰ τὸ γράμμα ἐκδοχὴν, καὶ τοὺς ταύτῃ μετὰ τὴν χάριν ἐμμένοντας, περὶ ὦν φησιν ὁ Ἀπόστολος· Ἔφθασε δὲ ἐπ' αὐτοὺς ἡ ὀργή· τὰ πεπαλαιωμένα κατεστράφη, πεπαλαίωται τὰ τοῦ γράμματος, ἀνακεκαίνωται τὰ τοῦ πνεύματος, ὥστε δουλεύειν ἡμᾶς ἐν καινότητι πνεύματος, καὶ οὐ παλαιότητι γράμματος. Παράδοξον ὁ Ἰησοῦς πεποίηκεν ελθὼν, τοὺς αὐτοὺς προφήτας καὶ πεπαλαίωκε, καὶ ἀνεκαίνισεν. Δίδυμος Αλεξανδρεύς, Ἐκλογαὶ Εἰς Τον Ιὠβ Source: Migne PG 39.1141d-1444a

He who in anger removes the mountains, and they do not know it. 1 Know that there are other mountains, Moses and the prophets, 'I lifted up my eyes to the mountains,' 1 Christ set aside the previous Testament and the Jews did not notice, to whom it was said, 'If you believed in Moses, you would believe in me.' 3 According to the letter He overturns the mount of Jerusalem and the sanctuary, He who obscures the sun and the stars with his own splendour. Behold, a man who is sick and covered in ulcers and scraping his skin with a potsherd while sitting on a dung heap says such things. 'He who removes the mountains and they do not know it.' Let us see, then, what these words might mean about the removal of the mountains, concerning which it is said, 'And they did not know.' Jesus came who was expected according to the letter, and He cast down those who after grace preserved in the letter, concerning whom the Apostle says, 'But anger came upon them.' 4 for old things are set aside, which to the letter pertains to being removed, with a renewal of the things of the spirit, so that we may serve in a renewed spirit, and not in the old letter. With His coming Christ admirably and against all expectation did this, and by His renewal He made the prophets old. Didymus the Blind, On Job, Fragment 1 Job 9.5 2 Ps 120.1 3 Jn 5.46 4 1 Thes 2.16

Giving Drink

Δίδοτε μέθην τοῖς ἐν λύπαις καὶ οἶνον πίνειν τοῖς ἐν ὀδύναις Νῦν λύπην εἶπε τὸν πόνον. Οἱ οὖν διὰ Θεὸν κοπιῶντες καὶ ὀδυνώμενοι, ἐπ᾽ ἂν μεθυσθῶσι τῆς πρὸς τοῦ οἴκου Κυρίου πιότητος, τῶν ὀδυνῶν ἐπιλανθάνονται. Δίδυμος Αλεξανδρεύς, Εἰς Παροιμιας, Κεφ' ΛA’ Source: Migne PG 39.1635a

Give strong drink to those who grieve and wine to those who groan. 1 Now he speaks of grief for toil. Those, then, who labour and groan for God, they shall be inebriated by the abundance of the house of God and they shall forget all their groaning. 2 Didymus the Blind, Commentary On Proverbs, Chapter 31 1 Prov 31.6 2 Ps 35.9, Apoc 21.4

The More Honourable

Kρείσσων ἀνὴρ ἐν ἀτιμίᾳ δουλεύων ἑαυτῷ ἢ τιμὴν ἑαυτῷ περιτιθεὶς καὶ προσδεόμενος ἄρτου Ὁ πρακτικὸς καὶ ἰδιώτης, τοῦ ἐν λόγῳ καὶ κομψοῦ καὶ ἀπράκτου, τιμιώτερος. Δίδυμος Αλεξανδρεύς, Εἰς Παροιμιας, Κεφ' IB’ Source: Migne PG 39.1635a

Better the man in base servitude than he who bears himself with honour and lacks bread. 1 He who is active, even if a simpleton, is more honourable than he who adorns himself with mere words. Didymus the Blind, Commentary On Proverbs, Chapter 12 1 Prov 12.9

Desire, Hope And Ruin

Tελευτήσαντος ἀνδρὸς δικαίου οὐκ ὄλλυται ἐλπίς τὸ δὲ καύχημα τῶν ἀσεβῶν ὄλλυται. Ὁρᾷς ὅτι οὐ τὸ ἐπιθυμεῖν πονηρὸν, ἀλλὰ τὸ τοιῶσδε ἐπιθυμεῖν, πονηρόν; Τῶν δὲ ἀσεδῶν kαὶ ἐλπίδες πονηραί’ πᾶν γὰρ ὃ ἐλπίσει, ἀπὠλεια. Δίδυμος Αλεξανδρεύς, Εἰς Παροιμιας, Κεφ' IA’ Source: Migne PG 39.1633b

The death of the righteous man does not destroy hope, but the pride of the godless is ruined. 1 Do you see that it is not desire that is wicked, but the type of desire? And the hope of the godless is wicked, for everything they hope for is ruinous. Didymus the Blind, Commentary On Proverbs, Chapter 11 1 Prov 11.7 LXX

Heat and Blows

Διεσώθη ἀπὸ καύματος υἱὸς νοήμων ἀνεμόφθορος δὲ γίνεται ἐν ἀμήτῳ υἱὸς παράνομος. Ἀκούει ὁ φυσικὸς νοήμων, Ἡμέρας ὁ ἥλιος οὐ συγκαύσει σε, οὐδὲ ἡ σελήνη τὴν νύκτα. Τὰς βιωτικὰς φροντίδας καῦμα καλεῖ· τοὺς ὑπ' αὐτοῦ δὲ ξηραινομένους καλεῖ χόρτον· ὁ δὲ Σωτὴρ διὰ τῆς παραβολῆς τὰς θλίψεις δηλοῖ· τὰς κατὰ τοῦ λόγου δὲ καὶ τοὺς διωγμοὺς ἐκάλεσε καῦμα. Ὃς ἐκ χειλέων προφέρει σοφίαν ῥάβδῳ τύπτει ἄνδρα ἀκάρδιον Ὁ σοφὸς ἐπιτιμητικῷ λόγῳ εἰς αἴσθησιν ἄγει τὸν βαρυκάρδιον. Δίδυμος Αλεξανδρεύς, Εἰς Παροιμιας, Κεφ' I’ Source: Migne PG 39.1633b

It is a son of ruinous thoughts who keeps himself from the heat, and in the harvest he is worthless. 1 Hear what the physician of the soul says, 'During the day the sun shall not scorch you, nor shall the moon at night.' 2 He calls worldly cares 'heat', and he who burns up in them 'grass'. And the Saviour in the parable speaks of tribulations, and He calls 'heat' those who are persecutors opposed to the sacred teaching. 3 He who sends forth wisdom from his lips strikes the thoughtless man with a rod. 4 With a word of rebuke the wise man drives a dull hearted man to sense. Didymus the Blind, Commentary On Proverbs, Chapter 10 1 Prov 10.5 LXX 2 Ps 120.6 3 Mt 13.5-6, 20-21 4 Prov 10.13 LXX

Death And Memory

...ὅτι οὐκ ἔστιν ἐν τῷ θανάτῳ ὁ μνημονεύων σου... Οἱ περὶ τοῦ κοινοῦ θανάτου ὑπονοοῦτες εἰρῆσθαι τὰ προκείμενα, σφάλλονται, μᾶλλον δὲ ἀσεβοῦσιν· οἱ γὰρ ἅγιοι ἄνδρες οὐ τότε μόνον μνήμην ἔχουσι Θεοῦ, ὅτε τὴν κοινὴν ζωὴν ἔχουσιν, ἀλλὰ πολλῷ μᾶλλον ὅτε χωρίζονται τοῦ φθαρτοῦ σώατος. Τί οὖν φησίν; Ἐπεὶ οὐδεὶς μεμνημένους σου ἐν θανάτῳ γίνεται, ὄν ἡ ἁμαρτία ἀποτίκτει· οὗτος δέ ἐστιν ὁ χωρίζων ἐναρέτου ζωῆς τὴν ἁμαρτάνουσαν ψυχήν· ποθῶ δὲ μνήμην σου ἔχειν, εἰς τοῦτ' αὐτὸ ῥέψας τὴν ἀγαθότητά σου, σῶσόν με, ἵνα μὴ ἰσχυσάσης κατ' ἐμου τῆς προσούσης ἀσθενείας καὶ ταραχῆς, καταποθῶ ὑπὸ τοῦ θανάτου. Οὐ γὰρ εἴρηται, Οὐ μέμνηται Θεοῦ ὁ ἐν θανάτῳ, ἀλλ' Ὁ μνημονεύων αὐτοῦ οὐκ ἔστιν ἐν θανάτῳ, περὶ οὗ φησιν ὁ Σωτήρ· Ὁ τὸν λόγον μου ἀκούων, θάνατον οὐ θεωρεῖ εἰς τὸν αἰῶνα. Δίδυμος Αλεξανδρεύς, Εἰς Ψαλμούς, Ψαλμος Ϛ’ Source: Migne PG 39.1177b-c

...for in death there is no memory of you... 1 They lie who say this speaks of the common death, or rather they think impiously. For holy men are not only mindful of God while they are in possession of this common life, but much more when they are separated from this corruptible body. What, then, does this say? That no one who is mindful of God falls into that death which sin fashions, for that is the death which separates the sinning soul from the virtuous life. I, however, am mindful of you, and immediately turning to your benevolence, you save me, lest I am overcome amid my weakness and confusion and devoured by death. Therefore he does not say here, 'There is no one who is mindful of you in death,' but 'he who is mindful of you does not fall into that death,' concerning which the Saviour said, 'He who hears my word shall not see eternal death.' 2 Didymus the Blind, Commentary on The Psalms, from Psalm 6 1 Ps 6.6 2 Jn 8.51

Withering And Flowering

...ἐπαλαιώθην ἐν πᾶσιν τοῖς ἐχθροῖς μου ... Ὅρα εἰ δύναται τὸ, Ἐπαλαιώθν ἐν πᾶσι τοῖς ἐχθροῖς μου, καὶ ἑτέραν νόησιν ἔχειν. Ὅτε σὺν δικαιοσύνῃ ἔζων, ἐνέαζον ἀεὶ ζῶν κατὰ τὴν καινότητα τοῦ πνεύματος καὶ τὴν καινὴν διαθήκην· ἐπειδὴ δὲ ἐξ ἀποροσεξίας ἡμετέρας μετέστην τοῦ ἐπαινετῶς ζῇν παρὰ τοῖς ἑχθροῖς γενάμενος, πεπαλαίωμαι, κατὰ τὴν τοῦ ἀνθρώπου ἐκείνου παλαιότητα, ὄν ἐνδυσώμεθα τὸν νέον ἄνθρωπον, τὸν κατὰ Θεὸν κτισθέντα ἐν ὁσιότητι καὶ γνώσει τῆς ἀληθείας· οὗτος δὲ ἐστιν ὁ βίος ὁ ἀκηλίδωτος. Δίδυμος Αλεξανδρεύς, Εἰς Ψαλμούς, Ψαλμος Ϛ’ Source: Migne PG 39.11177c-d

...I withered amid all my enemies... 1 Note that 'I have withered amid all my enemies' can have another meaning. 'When I was living righteously, I was always being renewed in my life according to the newness of the spirit and new faith. But after, because of fault, cut off from the midst of that glorious life, I withered among enemies, as if with old age, like that old man whom Paul exhorts us to slough off, so that we may put on the new man, who is created according to God in holiness and the knowledge of the truth, 2 and this is the immaculate life. Didymus the Blind, Commentary on The Psalms, from Psalm 6 1 Ps 6.8 2 Ephes 4.24

Ruling The Waters

Σὺ δεσπόζεις τοῦ κράτους τῆς θαλάσσης τὸν δὲ σάλον τῶν κυμάτων αὐτῆς σὺ καταπραΰνεις... Τοῦ δεσπόζειν σὺν τῇ λοιπῇ κτίσει καὶ τῆς θαλάττης, πίστις τὸ λέγεσθαι ἐν Ἰωνᾷ· Ἐξήγεισε Κύριος κλύδωνα ἐν τῇ θαλάσσῃ· καὶ πάλιν· Θελήσει αὐτοῦ ἔστη ἡ θάλασσα ἐκ τοῦ σάλου αὐτῆς. Ταύτῃ δὲ καὶ Ἰησοῦς ἐπετίμησεν, δεικνὺς ὡς ἔστιν Υἱος τοῦ, Δεσπότου τοῦ κράτους αὐτῆς. Εἰ δὲ τὸν τῶν ἀνθρώπων βίον ἡ θάλασσα δηλοῖ, κράτος αὐτῆς ὁ Πονηρὸς, ἐν ᾧ ὁ κόσμος ὅλος κεῖται, τουτέστιν ἡ θνητὴ καὶ ἐπίκαιρος πολιτεία. Ὤν ἐκνευρίσας ὁ Κύριος, δέδωκε τοῖς μαθηταῖς αὐτοῦ πατεῖν ἐπάνω ὄφεων καὶ σκορπίω, καὶ ἐπὶ πᾶσαν τὴν δύναμιν αὐτοῦ, καταπραῦων τὰς ἀστάτους ὁρμὰς, κύματα καλουμένας αὐτῆς. Ὡς ἂν καὶ βάσιμος τοῖς ἐπιβαίνουσι γένηται· ὦν ὁ Πέτρος εἰκών. Οὑδεὶς γὰρ χωρὶς Ἰησοῦ πατεῖν δύναται τοῦ βίου τὴν θάλατταν, τὰς τούτου νικῶν ἡδυπαθείας τε καὶ μερίμνας, ἀλλ' οὖν συμβαδίζοντος. Αὐτὸς γάρ ἐστιν ὁ Περιπατῶν ὡς ἐπ' ἐδάφους ἐπὶ θαλάσσης, πρὸς ὄν εἴρηται· Ἐν τῇ θαλάσσῃ ἡ ὁδός σου, καὶ αἱ τρίβοι σου ἐν ὕδασι πολλοῖς. Τρίψαντος ἐν τῷ βίῷ τά τε πάθη καὶ τὰς μερίμνας, ὦν ἐπιβαίνειν ἔνεστι τοῖς ἴχνεσιν ἐπακολουθοῦντας αὐτοῦ. Δίδυμος Αλεξανδρεύς, Εἰς Ψαλμούς, Ψαλμος ΠΕ’ Source: Migne PG 39.1488d-1489b

You have power over the might of the waters, and you calm the tumult of its waves... 1 That He rules over the sea just as He does the rest of creation, the faith of Jonah tells, saying, 'The Lord raised a storm in the sea,' and again, 'He willed that the sea become still from its raging.' 2 And Jesus commanded it, showing Himself to be the Son, He who has power over the sea. 3 Which if the sea stands for the life of men, yet His power is not something like the devil's, 4 to whom all the world is captive, that is, to the domination of mortality and transience, but opposing him the Lord gave power to His disciples to tread down serpents and scorpions, and over all his power, 5 restraining the assailing surging ones of his flood, who are called the waves of the sea. For which reason one can find a way through their assaults, of which an image is Peter, for it was not by his own strength apart from Jesus that he was able to tread on the sea of life, triumphing over the pleasurable passions and the troubles of the world, but it was possible because he was an associate of Jesus. 6 For He Himself walked on the sea as if on the earth, of whom it was said: 'In the sea is your way, and your path in the many waters.' 7 He trod down all the passions and cares in life, and so may you by following in His footsteps. Didymus the Blind, Commentary on The Psalms, from Psalm 88 1 Ps 88.10 2 Jonah 1.4, 1.15 3 Mt 8.24-27 4 1 Jn 5.19 5 Lk 10.19 6 Mt 14.24-31 7 Ps 76.20

Forewarning and Improvement

Ἐτοίμασεν ἐν κρίσει τὸν θρόνον αὐτοῦ, καὶ αὐτὸς κρινεῖ τὴν οἰκουμένην ἐν διακαιοσύνῃ· κρινεῖ λαοὺς εν εὐθύτητι. Προτρέπει τὰ προκείμενα ἀναχωρῆσαι μὲν κακίας καὶ δυσσεβείας, προσελθεῖν δὲ ἀρετῇ καὶ εὐσεβείᾳ. Τίς γὰρ νοῦν ἔχων, πιστεύσας τοῖς οὕτως εἰρημένοις, οὐ φοβηθήσεται μὴ ὑποπέσῃ τῷ κρίνοντι ἐν δυκαιοσύνῃ καὶ εὐθύττι, διὰ πράξεις ψεκτὰς καὶ φρόνημα ἀσεβές; Οὕτω γὰρ κρίνοντος αὐτοῦ, ἀναπόδραστον τὸ κρῖμα ἔσται. Δίδυμος Αλεξανδρεύς, Εἰς Ψαλμούς, Ψαλμος Θ’ Source: Migne PG 39.1192c

He has prepared His throne for judgement, and He shall judge the orb of the earth fairly, He shall judge the people rightly. 1 He gives warning of these things so that we might turn from wickedness and impiety and seek the virtues. For he who is reasonable, if he believes in these things, shall he not fear that he might fall into a just and righteous hand for judgement of his vile deeds and wicked thoughts? For when He judges, the judgement will be inescapable. Didymus the Blind, Commentary on The Psalms, from Psalm 9 1 Ps 9.8

The Saving Of The Righteous

Eἰ ὁ μὲν δίκαιος μόλις σῴζεται ὁ ἀσεβὴς καὶ ἁμαρτωλὸς ποῦ φανεῖται Ἀσεβὴς τοίνυν, φησὶν, ὁ τὸν Θεὸν μισῶν· ἁμαρτωλὸς δὲ, ὁ περὶ τὰς πράξεις πονηρός· δίκαιον δὲ ἐνταῦθα τὸν πρακτικὸν μετὰ λόγου καὶ ἐπιστήμης λέγει· πολλὴ γάρ ἐστιν ἡ τῆς δικαιοσύνης ἀκρίβεια. Δίδυμος Αλεξανδρεύς, Εἰς Παροιμιας, Κεφ' Δ’ Source: Migne PG 39.1633d

If the righteous man can scarcely be saved, how does it appear for the godless man and the sinner? 1 The godless man he speaks of is he who scorns God, but the sinner is he who is wicked in his acts. And the righteous man here is the one whose conduct is in accordance with reason and knowledge, for the rigour of righteousness is great. Didymus the Blind, On Proverbs, Chapter 11 1 Prov 11.31 LXX, 1 Peter 4.18

Attention And Reward

Υἱέ ἐμῇ ῥήσει πρόσεχε τοῖς δὲ ἐμοῖς λόγοις παράβαλε σὸν οὖς. Ὅπως μὴ ἐκλίπωσίν σε αἱ πηγαί σου φύλασσε αὐτὰς ἐν σῇ καρδίᾳ, ζωὴ γάρ ἐστιν τοῖς εὑρίσκουσιν αὐτὰς καὶ πάσῃ σαρκὶ ἴασις Καθάπερ νηπίῳ τινὶ παιδίῳ ἔπαθλα ἀεὶ ταῖς προσοχαῖς τίθησι, αὶ διεγείρει ἔξω που διεπτσημενον. Πηγαὶ δὲ ζωῆς, αἱ ἀρεταὶ, ἀφ' ὦν τὸ ζῶν ὕδωρ, ἡ γνῶσις ἡ τοῦ Χριστοῦ. Τῷ κατὰ σοφίαν προκόπτοντι, πολλαὶ πηγαὶ, καὶ οὐ μία γίνεται· ἀλλὰ κατὰ τὸ πλῆθος τῶν ἀρετῶν. Τοῖς τὰς παραινέσεις, φησὶ, φυλάττουσι ταύτας, ζωὴ γίνονται· αὖται τὸ ἆθλον. Δίδυμος Αλεξανδρεύς, Εἰς Παροιμιας, Κεφ' Δ’ Source: Migne PG 39.1628b

Attend to my words, O son, and incline your ear to my speech. Guard the founts in your heart that they not fail, for they are life to all who find them and the health of every flesh. 1 Just as a mindless boy may have his attention drawn by some reward and it may raise him up from where he has fallen. The founts of life are the virtues from where flows the water of life, which is the knowledge of Christ. According to advancing wisdom there are many founts not one, for they are as the number of the virtues. Those who observe these counsels, he says, they shall live, which is the reward Didymus the Blind, On Proverbs, Chapter 4 1 Prov 4.20-22 LXX

Turning And Turning

Καὶ σὺ, Κύριε, ἕως πότε; Ἐπίστρεψον, Κύριε, ῥῦσαι τὴν ψυχήν μου· σῶσον με ἕνεκεν τοῦ ἐλέους σου. Ὡς ἀποστραφέντος δὲ αὐτὸν ἐν οἷς ἡμάρτανε τοῦ Θεοῦ· διὸ πάντα τὰ κατ' οἶκον γέγονεν αὐτῷ δυσχερῆ, καὶ ἡ τοῦ παιδὸς ἐπανάστασις. Ἐπίστρεψον, φησὶ, Κύριε, γενόμενος λοιπὸν εὐμενὴς, καὶ τὴν ἐμὴν ἀνάσωσον ἐκ τῆς ἀσθενείας ψυχὴν, διὰ τὴν σὴν μόνην φιλανθρωπὶαν. Τὸ ̓Επίστρεψον διττῶς νοεῖται. δηλοῦται γὰρ ὁτὲ μὲν νόησις τοιαύτη· ἐπεὶ ἀπέστρεψας τὸ πρόσωπόν σου ἐπ' ἐμοῦ, διὰ τί μοι χρήσιμον παρακαλῶ, ὅπως ἐπιστρέψῃς καὶ ἐπιφάνῃς μοι αὐτό. ὁτὲ δὲ παρίσταται θεωρία τοιαύτη· ἐπεὶ ἡ ψυχή μου ἁμαρτάνουσα ἀπεστράφησεν ἐπὶ κακῷ τῷ ἑαυτῆς, ἐπιστρέψας αὐτὴν πρὸς ἑαυτὸν ἀνακαλούμενος κατὰ τὸ ̓Επιστράφητε, υἱοὶ ἀφεστηκότες, λυτρῶσαι αὐτὴν ἀπὸ τῶν μακρυνάντων ἁμαρτημάτων καὶ τῶν ἐνεργουσῶν αὐτὰ πονηρῶν δυνάμεων. Δίδυμος Αλεξανδρεύς, Εἰς Ψαλμούς, Ψαλμος Ϛ´ Source: Migne PG 39.1177a-b

And you, O Lord, how long? Turn to me, O Lord, and deliver my soul, save me for your mercy's sake. 1 With the Lord turning away from him because of those things in which he sinned, so it was the cause of every domestic calamity to him, even to the rebellion of his son. Turn, he says, O Lord, and so after be benevolent, and guard my soul from weakness on account of your singular kindness. 'Turn' can be understood in two ways. Sometimes the meaning is: 'Since you have turned your face from me, therefore I plead for what is beneficial to me, even that your face shine upon me.' At other times the sense is: 'Since by sinning my soul has turned to my own evil, may it be that you turn it back and recall it to you.' According to which it is said: 'Turn, you sons, who have stood far off,' 2 which is the deliverance of the soul from its long course of sin and from the wicked causes of its works Didymus the Blind, Commentary on The Psalms, from Psalm 6 1 Ps 6.4-5 2 Jerem 3.14,22

Help And Fear

Kύριος ἐμοὶ βοηθός οὐ φοβηθήσομαι τί ποιήσει μοι ἄνθρωπος... Ἔτι διδάσκεται ὁ Χρσιτοῠ λαὸς προσδοκᾷν μὲν ἐπιβουλὰς ἀνθρώπων, μὴ πτήσσειν δὲ αὐτὰς, μηδ' ἀγωνιᾷν, ἀλλὰ λέγειν· Κύριος ἐμοὶ βοηθὸς, καὶ τὰ ἐξῆς. Τοὺς δι' οὐδὲν ἕτερον ἐχθροὺς γενομένους τῷ λαῷ τοῦ Θεοῦ, ἤ διὰ τὴν εὐσεβῆ γνῶσιν, καὶ τὴν κατὰ Θεὸν πολιτείαν. Ἐχροὺς δὲ λεκτέον ἀνθρώπους αἰσθητούς τε καὶ νοητοὺς, ἀσεβεῖς τε καὶ δαίμονας πονηρούς. Δίδυμος Αλεξανδρεύς, Εἰς Ψαλμούς, Ψαλμος ΡΙΖ´ Source: Migne PG 39.1157a

The Lord is my helper, I shall not fear what a man may do to me. 1 The people of Christ are taught to expect the plots of men, and that they should not be frightened of them, or incline to despair, but say, 'The Lord is my helper,' and the rest. For no other reason is there hostility to the people of God but because of their pious knowledge and fellowship with God. And one should call men enemies who in their senses and in their thoughts are impious and wicked demons. Didymus the Blind, Commentary on The Psalms, from Psalm 117 1 Ps 117.6

Anger And Sin

Ὀργίζεσθε καὶ μὴ ἁμαρτάνετε, λέγετε ἐν ταῖς καρδίαις ὑμῶν καὶ ἐπὶ ταῖς κοίταις ὑμῶν κατανύγητε... Ταύτην τὴν λέξιν παραλαβὼν ὁ ἀπόστολος ἐπήγαγεν αὐτῇ· ̔Ο ἥλιος μὴ ἐπιδυέτω ἐπὶ τῷ παροργισμῷ ὑμῶν, μηδὲ δίδοτε τόπον τῷ διαβόλῳ. ὁ ταύτην καταδεξάμενος τὴν ἀποστολικὴν προτροπὴν ὀργισθεὶς οὐχ ἁμαρτάνει τοῦ κατ' ὀργὴν διακειμένου ἐπίμονον αὐτὴν ἔχοντος ὄν καὶ μηνιαστὴν ἔθος καλεῖν. βεβαιοῖ ταύτην τὴν νόησιν τὸ ἑξῆς ἐπιφερόμενον· Ἄ λέγετε γάρ φησίν, ὀργισθέντες δηλονότι, ἐν ταῖς καρδίαις ὑμῶν, ἐπὶ ταῖς κοίταις κατανύγητε, ὥστε ἀναστάντας ἐξ ὕπνου μηδὲν πρᾶξαι ἤ εἰπεῖν τῶν ἐν τῇ καρδίᾳ ἐν ὀργῇ διεσκεμμένων. Δίδυμος Αλεξανδρεύς, Εἰς Ψαλμούς, Ψαλμος Δ´ Source: Migne PG 39.1168a

Be angry and sin not, the things you say in your hearts, fight with on your beds... 1 This line is taken up by the Apostle when he says: 'Do not let the sun go down on your anger, do not give a place to the devil.' 2 And to receive the Apostolic admonition is not to sin because of anger when one is angered. Rather let him who is troubled by anger have that endurance that is by custom called restraint of anger. And the sense of this is confirmed a little after, for it says, 'The things you say,' clearly by those who are angered, 'in your hearts, fight with on your beds', that rising from sleep you resolve to act nothing like them, in deed or by speech in the heart, because of anger. Didymus the Blind, Commentary on The Psalms, from Psalm 4 1 Ps 4.5 2 Ephes 4.26-27

Different Types Of Wisdom

...ἡ γὰρ καύχησις ἡμῶν αὕτη ἐστίν, τὸ μαρτύριον τῆς συνειδήσεως ἡμῶν... Τὸ πρὸς θεὸν ἡμῶν καύχημα μαρτυρεῖται ἐκ τῆς συνειδήσεως· εἴρηται δὲ περὶ τῆς συνειδήσεως τῆς μὴ δεχομένης πρόσωπον. Aὕτη οὖν ἡ καύχησις ἥτις μαρτύριον τῆς συνειδήσεως ἡμῶν ὑπάρχει, παρεσκεύασεν ἐν ἁγιότητι καὶ εἰλικρινείᾳ ἀλλὰ μὴ ἐν ἀνθρωπίνῃ παιδεύσει ἀναστραφῆναι ἐν παντὶ τῷ κόσμῳ, μάλιστα δὲ πρὸς ὑμᾶς· ὁ γὰρ κατὰ τὸ εὐαγγέλιον παιδεύων οὐκ ἀνθρωπίνην ἐπαγγέλλεται διδασκαλίαν ἀλλὰ τὴν ἐκ τῶν ἁγίων γινομένην γραφῶν, ἥτις διὰ τὸ ἐκτὸς εἶναι κηλῖδός τινος εἰλικρινής ἐστιν. Σαρκίνην δὲ σοφίαν τὴν περὶ αἰσθητῶν ὠνόμασεν, ἣν ὁ ἔχων οὐ χωρεῖ τὴν τοῦ Πνεύματος σοφίαν, μωρίαν αὐτὴν λογιζόμενος. Ἔθος δὲ τῇ γραφῇ τὰ περὶ τῶν κοσμικῶν καὶ ὑλικῶν μαθήματα σάρκινα καλεῖν· οὕτω γοῦν καὶ φρόνημα λέγεται τῆς σαρκός, καὶ ἐν τοῖς ἔργοις τῆς σαρκὸς καταλέγονται αἱρέσεις, φαρμακεῖαι, εἰδωλολατρεῖαι. οὐ γὰρ ἔτι ταῦτα σάρκινα ῥητέον παρονομαζόμενα ἀπὸ τῆς αἰσθητῆς σαρκός· εἴρηται γὰρ ἀπὸ τῆς ὑλικῆς ἕξεως καθ' ἣν ὁ ἐνεργῶν κατὰ σάρκα περιπατεῖν λέγεται, καὶ γίνεται σάρκινος πραθεὶς ὑπὸ ἁμαρτίαν. Ὅμως δὲ εἰ καὶ ἐν πάσῃ τῇ οἰκουμένῃ ἀνεστράφημεν ἐν ἁγιότητι καὶ εἰλικρινείᾳ, ἀλλ' οὖν τοῦτο πρὸς ὑμᾶς μᾶλλον καὶ μᾶλλον πεποιήκαμεν. Δίδυμος Αλεξανδρεύς, Εἰς Τὴν Δευτέραν Ἐπιστολήν Παύλου Πρὸς Κορινθίους Source: Migne PG 39.1686b

...for it is our boast, whose witness is our conscience... 1 The boast before God has its witness from conscience, which conscience is said to be no respecter of persons. This, then, is the boast whose witness is conscience, that he has conducted himself with holiness and purity, not according to a human way of teaching in any place of the world, especially among you, for he who is educated in the rule of the Gospel can hardly be said to proclaim human teaching, but that which Holy Scripture hands down. And he goes on to speak of a carnal wisdom of sensible things, which he who has, cannot have the wisdom of the Spirit, because it is thought to be foolish. It is the custom of Scripture to name worldly and material disciplines carnal. So there is mention of a carnal wisdom 2 and heresies are reckoned among the work of the flesh, and likewise witchery and idolatry, 3 but it is not that these things which are called carnal, by the giving of such a name, are actually flesh, but they are said rather to come from material affection, by which he who acts is said to walk according to the flesh, and to be handed over to sin. Even so, he then continues, even if in all the world we have conducted ourselves with holiness and purity, we have done so much more with you. Didymus the Blind, On The Second Letter of Saint Paul to The Corinthians, Fragment 1 2 Cor 1.12 2 Rom 8.6 3 Galat 5.20

Wisdom's Feast

Ἔσφαξεν τὰ ἑαυτῆς θύματα ἐκέρασεν εἰς κρατῆρα τὸν ἑαυτῆς οἶνον καὶ ἡτοιμάσατο τὴν ἑαυτῆς τράπεζαν Ἐκκλινάτω, ἵνα φρόνησιν λάβῃ· ῥώννυται γὰρ ὁ ἀτελὴς ὑπὸ τῶν τῆς σοφίας λόγων καὶ μυστηρίων. Ἔλθατε φάγετε τῶν ἐμῶν ἄρτων καὶ πίετε οἶνον ὃν ἐκέρασα ὑμῖν. Ἡ αὐτὴ τροφὴ καὶ κρέα ὀνομάζεται καὶ ἄρτος καὶ γάλα καὶ οἶνος. Πλὴν οἱ ἄφρονες ὡς ἄρτου αὐτῶν μεταλαμβάνειν λέγονται καὶ ὡς οἴνου κεκερασμένου· εἰ δὲ τοῦτο, πῶς νοήσομεν. Ἄρτον ἀγγέλων ἔφαγεν ἄνθρωπος, Ἄρτον δέ μοι νόει τὰς στερεὰς ἐντολὰς τοῦ Θεοῦ, καὶ οἶνον, τὴν ἐκ μελέτης τῶν θείων Γραφῶν ἐπίγνωσιν αὐτοῦ· ὡσαύτως δὲ καὶ τὸ θεῖον σῶμα καὶ τίμιον αἷμα αὐτοῦ Δίδυμος Αλεξανδρεύς, Εἰς Παροιμιας, Κεφ' θ’ Source: Migne PG 39.1633a

She has sacrificed her victims, she has mixed her wine and set her table... 1 Sit, that you might gain understanding, for the imperfect are fortified by the words of wisdom and the mysteries. Come, eat my bread and drink the wine which has been mixed for you. 2 This food is named meat and bread and milk and wine. But the foolish, they say, partake of their own bread and the wine they have mixed. And if so, how shall we understand: 'Man ate the bread of angels?' 3 But understand my bread to be the firm commandments of God and the wine to be the knowledge of God from meditation on the Divine Scriptures. Likewise it is with His body and precious blood. Didymus the Blind, On Proverbs, Chapter 9 1 Prov 9.2 2 Prov 9.5 3 Ps 77.25