Commentary on the Psalms · §72 · Didymus the Blind

The distinction between hating parents and hating God

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Things said about the Savior: 'Understand the apostle and high priest of our confession, faithful in him who made him' (Hebrews 3:6). He made him an apostle; he did not merely make him, but an apostle. And behold, the essence of the Son is eternal. But to become an apostle happens then, when some depart from him; for he is sent to those far off. And observe that the becoming an apostle co-exists with him being far from certain ones, those having been distanced from him.

Again, he becomes high priest when he is set over those for whom he is consecrated. But it is not then that the hypostasis of the Savior has become, as those think, but the beginning, the high priesthood. Thus also in the deeds of the apostles he says: 'Let all the house of Israel know securely this, that God made him both Lord and Christ' (Acts 20:25). He becomes Lord of those fleeing to serve him. If therefore anyone begins to serve him even today, he has become Lord to him today. And if anyone subjects him to his own kingdom and to his own priesthood, he has become Christ to him today; for the Christ declares nothing other than king and high priest.

Indeed, Aaron was said to be the Lord's Christ, and the kings were said to be the Lord's Christs, and concerning Saul: 'The Lord is a witness, and his Christ' (1 Samuel 24:6). And this: 'Do not touch my Christs.' 'My helper' therefore means 'become, do not lead me astray'; do not send me away from you. Concerning some it is said: 'God will cast them away, because they did not listen to him, and they shall be wanderers among the nations' (Psalm 80:12). When they depart, they were led astray here and there, no longer having a firm purpose. And he assigns the cause to us: 'because they did not listen.' It is not God's will to cast anyone away from him. But it is his will to send away those who did not listen, so that he might not seem to hate virtue. And since they did not listen, 'according to the abundance of their lawlessness, cast them out, because they have turned aside from you, Lord' (Psalm 64:6). This is what it means to be led astray.

And they say also that the word is etymologized such that the iron filings are called the 'koras'. Easily the filings are scattered like dust. May I not become such a thing as to be led astray. I wish to be a vessel of gold or a vessel of bronze, but certainly not the dross.

And it is sent away and cast out. 9 And do not leave me, Lord God my Savior. For you are also my Lord—for I serve you—and my God—for I am a child of Abraham, and God is 'of Abraham and of Isaac' (Gen 21:10) and clearly of them—I am as a slave toward a lord, as one worshipping sincerely toward God, being healed, as one being saved toward a Savior. Since therefore all these things have become mine, you do not leave me.

10 For my father and my mother have left me. I wish to clarify this with an explicit evangelical sense, so that it may be understood from that. And the Old Scripture and the Gospel and the very exhortations of the Savior teach to love father and mother. Listen: if anyone hates a father, he does not hate him as a father, but as an impious man; and he hates him not in his capacity as father, but in his capacity as impious. And he who loves a father, does so because of this, that he truly pursues him when he is thus trained by fear and instruction, when he is thus trained as a righteous man. 'Well' indeed 'a father trains a righteous man'. I have said therefore that almost all the Scriptures speak against and punish those who fall away from the honor of parents: 'he who slanders a father or mother shall be executed by death'. Therefore listen: 'he who loves father or mother more than me is not worthy of me'. Even though it says 'honor your parents and love father and mother' (Ex 20:12), but when one does so above God, he is slandered; for when he is about to confess the truth while being restrained by persecution, and when he says, 'because of the old age of the father and the mother I do not wish to die', and betrays them, loving the parents above God, he has preferred the disposition toward the parents over the piety toward God. And this is what is slandered.

In the Gospel, indeed, the Savior says: 'Having turned', he says, 'Jesus said to the crowds: If anyone wants to come after me, if he does not hate his father and his mother and his wife and his brothers and his children, he cannot be my disciple' (Luke 14:26). If you have legislated honor concerning parents and promised me great labors saying: 'Honor your father and your mother, so that it may go well with you and you may be long-lived on the earth' (Matt 19:17), how do you now say: 'If someone does not hate father and mother, he cannot follow me'? The hatred here is called differently, the hatred not...

Greek

λεγόμενα περὶ τοῦ σωτῆρος· "κατανοήσατε τὸν ἀπόστολον καὶ ἀρχιερέα τῆς ὁμολογίας ἡμῶν, πιστὸν ἐν τῷ ποιήσαντι αὐτόν". ἀπόστολον αὐτὸν ἐποίησεν, οὐχ ἁπλῶς αὐτὸν ἐποίησεν, ἀλλὰ ἀπόστολον. καὶ ὅρα γε· ἡ οὐσία τοῦ υἱοῦ ἀίδιός ἐστιν. τὸ δὲ γενέσθαι ἀπόστολον τότε γίνεται, ὅταν ἀποστῶσίν τινες ἀπ' αὐτοῦ· πρὸς τοὺς μακρὰν γὰρ πέμπεται. καὶ θεώρει, ὅτι συνυπάρχει τὸ ἀπόστολον αὐτὸν γενέσθαι τῷ εἶναι μακράν τινας αὐτοῦ, μεμακρυνμένους αὐτοῦ. πάλιν ἀρχιερεὺς γίνεται, ὅταν ἦσαν ὑπὲρ ὧν ἱερᾶται. οὐ τότε δὲ ἡ ὑπόστασις τοῦ σωτῆρος γέγονεν, ὡς ἐκεῖνοι οἴονται, ἀλλὰ ἡ ἀρχή, ἡ ἀρχιιερωσύνη. οὕτω πάλιν καὶ ἐν ταῖς πράξεσιν τῶν ἀποστόλων λέγει· "τοῦτο ἀσφαλῶς γιγνωσκέτω πᾶς οἶκος Ἰσραὴλ ὅτι καὶ κύριον αὐτὸν καὶ χριστὸν ἐποίησεν ὁ θεός". κύριος γίνεται τῶν προσφευγόντων εἰς τὸ δουλεύειν αὐτῷ. ἐὰν καὶ σήμερόν τις οὖν ἄρξηται δουλεύειν αὐτῷ, σήμερον αὐτῷ κύριος γέγονεν. καὶ ἐὰν ὑποβάλῃ τις αὐτὸν τῇ αὐτοῦ βασιλείᾳ καὶ τῇ αὐτοῦ ἱερωσύνῃ, χριστὸς αὐτῷ σήμερον γέγονεν· ὁ γὰρ χριστὸς οὐδὲν ἕτερον ἢ βασιλέα καὶ ἀρχιερέα δηλοῖ. ἀμέλει γοῦν ὁ Ἀρὼν ἐλέγετο χριστὸς κυρίου, καὶ οἱ βασιλεῖς ἐλέγοντο χριστοὶ κυρίου, καὶ περὶ αὐτοῦ τοῦ Σαούλ· "μάρτυς κύριος καὶ μάρτυς ὁ χριστὸς αὐτοῦ". καὶ τοῦτο· "μὴ ἅπτεσθε τῶν χριστῶν μου". "βοηθός μου" οὖν "γενοῦ, μὴ ἀποσκορακίσῃς με"· μὴ ἀποπέμψῃς με ἀπὸ σοῦ. περί τινων λέγεται· "ἀπώσεται αὐτοὺς ὁ θεός, ὅτι οὐκ εἰςήκουσαν αὐτοῦ, καὶ ἔσονται πλανῆται ἐν τοῖς ἔθνεσιν". ὅταν ἀποστῶσιν, ἀπεσκορακίσθησαν ὧδε κἀκεῖσε φερόμενοι, οὐκέτι γνώμην ἔχοντες βεβαίαν. τὴν δὲ αἰτίαν ἡμῖν προσάπτει· "ὅτι οὐκ εἰσήκουσαν". οὐ θελητὸν αὐτῷ ἐστιν τὸ ἀπώσασθαί τινας ἀπ' αὐτοῦ. θελητὸν δὲ αὐτῷ ἐστιν τοὺς μὴ εἰσακούσαντας ἀποπέμψαι, ἵνα μὴ δόξῃ ἀρετὴν μισεῖν. καὶ ἐπεὶ οὐκ εἰσήκουσαν, "κατὰ τὸ πλῆθος τῶν ἀνομιῶν αὐτῶν ἔξωσον αὐτούς, ὅτι παρεπίκρανάν σε, κύριε". τοῦτο τὸ ἀποσκορακισθῆναί ἐστιν. λέγουσιν δὲ καὶ ἔκ τινος ἐτυμολογεῖσθαι τὴν λέξιν ὥστε τὸ ῥίνημα τοῦ σιδήρου κόρα λέγουσιν εἶναι. ῥᾳδίως τὸ ῥί νημα οἷα κόνις 76 ἐκπέμπεται. μὴ τοιοῦτος τοίνυν γενοίμην ὥστε ἀποσκορακισθῆναι. σκεῦος χρυσοῦν εἶναι θέλω ἢ σκεῦος χαλκοῦν, οὐ μὴν τὸ ἀπορίνημα. τοῦτο δὲ ἐκπέμπεται καὶ ἀποβάλλεται. 9 καὶ μὴ ἐνκαταλίπῃς με, κύριε ὁ θεὸς ὁ σωτήρ μου. ἐπεὶ καὶ κύριός μου εἶ –δουλεύω σοι γάρ–καὶ θεός μου–ἐπεὶ τέκνον εἰμὶ τοῦ Ἀβραάμ, θεὸς δὲ εἶ "τοῦ Ἀβραὰμ καὶ τοῦ Ἰσαὰχ" καὶ τῶν δηλονότι ἐξ ἐκείνων–, ὡς δοῦλος πρὸς κύριόν εἰμι, ὡς λατρεύων γνησίως πρὸς θεόν, θεραπευόμενος, ὡς σῳζόμενος πρὸς σωτῆρα. ἐπεὶ τοίνυν ταῦτά μοι πάντα γέγονας, οὐκ ἐνκαταλείπεις με. 112 10 ὅτι ὁ πατήρ μου καὶ ἡ μήτηρ μου ἐνκατέλιπέν με. ῥητὸν εὐαγγελικὸν προσαφηνίσαι θέλω, ἵν' ἐξ ἐκείνου νοηθῇ τοῦτο. καὶ ἡ παλαιὰ γραφὴ καὶ τὸ εὐαγγέλιον καὶ αὐταὶ αἱ τοῦ σωτῆρος προτροπαὶ διδάσκουσιν ἀγαπᾶν πατέρα καὶ μητέρα. ἄκουε· ἐάν τις μισῇ πατέρα, οὐχ ὡς πατέρα μισεῖ αὐτόν, ἀλλὰ ὡς ἀσεβῆ, καὶ μισεῖ αὐτὸν οὐχ ᾗ πατήρ ἐστιν, ἀλλ' ᾗ ἀσεβής ἐστιν. καὶ ὁ ἀγαπῶν πατέρα, διὰ τοῦτο ἀγαπᾷ αὐτόν, ὅτι ἀληθῶς απατηρη ὅταν οὕτως ἐκτρέφῃ φόβῳ καὶ νουθεσίᾳ, ὅταν ὡς δίκαιος ἐκτρέφῃ. "καλῶς" δὲ "ἐκτρέ φει πατὴρ δίκαιος". εἶπον οὖν ὅτι σχεδὸν πᾶσαι αἱ γραφαὶ περὶ τιμῆς γονέων διαγορεύουσιν καὶ κολάζουσιν τοὺς λιποτάκτας· "ὁ κακολογῶν πατέρα ἢ μητέρα τελευτήσει θανάτῳ". λοιπὸν οὖν ἄκουε· "ὁ φιλῶν πατέρα ἢ μητέρα ὑπὲρ ἐμὲ οὐκ ἔστιν μου ἄξιος". καίτοι "τίμα τοὺς γονεῖς καὶ φίλει πατέρα καὶ μητέρα", ἀλλ' ὅταν ὑπὲρ τὸν θεόν, διαβάλλεται· προκειμένου γὰρ ὁμολογῆσαι τὴν ἀλήθειαν ἐπηρτημένου διωγμοῦ, καὶ ὅταν λέγῃ· "διὰ τὸ γῆρας τοῦ πατρὸς καὶ τῆς μητρὸς οὐ βούλομαι ἀποθανεῖν", καὶ προδοῖ, ὑπὲρ τὸν θεὸν τοὺς γονέας ἠγάπησεν, προέκρινεν τὴν πρὸς τοὺς γονέας διάθεσιν τῆς πρὸς θεὸν εὐσεβείας. καὶ τοῦτό ἐστιν ὃ διαβάλλεται. ἐν τῷ εὐαγγελίῳ γοῦν ὁ σωτὴρ λέγει· "στραφείς", φησίν, "ὁ Ἰησοῦς εἶπεν τοῖς ὄχλοις· εἴ τις θέλει ὀπίσω μου ἐλθεῖν, ἐὰν μή τις μισήσῃ τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα αὐτοῦ καὶ τὴν γυναῖκα καὶ τοὺς ἀδελφοὺς καὶ τὰ τέκνα, οὐ δύναταί μου εἶναι μαθητής". ἂν τιμὴν̣ περὶ γονέων ἐνομοθέτησας καὶ ἄθλους μοι μεγάλους ὑπέσχου λέγων ὅτι· "τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου, ἵνα εὖ σοι γένηται καὶ ἔσῃ μακροχρόνιος ἐπὶ τῆς γῆς", πῶς νῦν λέγεις ὅτι· "εἰ μὴ μισήσῃ τις τὸν πατέρα καὶ τὴν μητέρα, οὐ δύναταί μοι ἀκολουθῆσαι"; τὸ μῖσος ὧδε ἑτέρως λέγεται τὸ μὴ