Fragments on the Psalms · §23

The Unshakable Foundation of the Saints

He does not accept reproach from those approaching him, those who always reproach those who have evils approaching them as if they were praising their neighbors and having good friends. To this, the speaker is indifferent: 'Walking in an unblemished way, it did not work for my benefit; speaking righteousness, it did not direct itself before my eyes' (Ps 14:4c).

And the word of an oath of a man is unsearchable, upon which the 'Yes, yes' and 'No, no' are confirmed. If even at times there is a need for God to be a witness to the word toward the 'No', he does this unpretentiously, just as the prophetic apostle leaves behind a pattern and a guide in the Epistles, who says: 'God is my witness, whom I serve in the gospel of his Son' (Luke 22:60); and 'No': 'I call God as witness upon my soul' (Acts 20:26); and again: 'God, who is over all, is my witness, I do not lie' (1 Tim 4:5). For this is an ungraspable faith; for an oath is nothing other than a word with God's witness, a thing being confirmed by God's witness. And however an oath may be held, it does not invalidate an oath to a neighbor.

And it is also to lend spiritually without offspring, as it is signified by what was said to the disciples of Jesus by the Teacher: 'And do not turn away from the one who wishes to borrow from you' (Luke 6:35). For how could anyone say this perceptibly to those saying, 'We have left all and followed you' (Matt 19:21), or those saying with boldness, 'Silver and gold I do not have' (Matt 19:24)? Since, therefore, to lend perceptibly to the saints (whenever it is said they do this) is described, it is necessary to take this spiritually; the one lending must take the intelligible teaching word instead of silver for the sake of gaining something corporeal. For if even those sowing spiritual things receive the fleshly things only to be fed (for worthy is the laborer of his food Luke 10:7), they do not lend in this way; for they do not receive silver according to the value of the logical spiritual things given, but the only food.

And he shall not be shaken forever, because he remained through life having steeled himself in virtues (Ps 14:5ab). For this is the same as what is said here: 'I shall not eat meat forever,' and 'He shall be your slave forever.' He who has heard the words of Jesus and has done them remains unshakeable forever.

For he possesses the houses of his own citizenship, which are named as those having their foundations laid upon Christ, called a rock. They are not as firm as those concerning whom Jesus says, 'Whoever believes in me shall live forever' (John 11:25). There are some such as are standing; and what the apostle writes concerning them: 'Having been founded and rooted in love' (Ephesians 3:17). If that which is not to be shaken for eternity shows a greater endurance of an age, similarly examine the one said: 'And everyone who lives and believes in me shall live forever' (John 11:25).

The saints, remaining unshakeable for eternity, will perfect their life, not being limited by time but remaining always; and this is a symbol of their pillar of victory (Ps 15:1a). And this 'pillar-writing' of David is a prefiguration of the psalm to be set forth. For the deeds of those being destroyed and no longer existing do not turn out to be such; nor do the deeds of sinners have the quality of not remaining. For it is said that the enjoyment of sin is temporary, and that the sin of the sinner and the evil one will not be found. But the life of the saints is not such; for they look toward the things not seen and eternal. It is said, therefore, concerning each of them: 'His righteousness remains for the age of ages.' And since it is called a pillar in another way, as scriptures elsewhere lay down laws calling them tablets and boards, it should be called a 'pillar-writing' of the saints, who have handed down teachings written not on stone tablets but on fleshly tablets, that is, having ears and hearts favorable and well-receiving toward the writing. How he possesses the things of the prefiguration of the psalm, we shall see when God reveals it.

Since I have put my hope in you, O Lord, protect me (Ps 15:1b). For I will not be able to endure harmlessly, with myriads of enemies both visible and invisible attacking. Having prayed these things, he brought forth: 'The Lord is my Lord' (Ps 16:2). Who, sinning, is able to confirm this with his voice? For a slave who makes himself a sinner cannot serve God; for no one, he says, can serve two masters (Matt 6:24). Let it be said also in another way regarding the matter at hand. The apostle writes: 'No one can say, Jesus is Lord, except in the Holy Spirit' (1 Cor 12:3), meaning to say this by deed and disposition. For if it were merely spoken, it would be true...

Greek

συμπορεύεσθαι προτέθειται), ὀνειδισμὸν οὐ δέχεται ἐπὶ τοῖς ἐγγίζουσιν αὐτῷ, ὀνειδιζομένων ἀεὶ τῶν ἐχόντων κακοὺς ἐγγίζοντας αὐτοῖς ὡς αυ ὑμνουμένων τῶν πλησίον καὶ φίλους ἀγαθοὺς ἐχόντων. τούτῳ αὐτῷ ἀπαρέσκεται ὁ φάσκων· Πορευόμενος ἐν ὁδῷ ἀμώμῳ, ου τός μοι ἐλειτούργει· λαλῶν α δικα οὐ κατεύθυνεν ἐναντίον τῶν ὀφθαλμῶν μου. 87 Ps 14,4c Εστιν δὲ ο ρκος τοῦ τηλικούτου ἀνδρὸς ἀκατάγνωστος λόγος, ἐφ' ῳ βεβαιοῦται τὸ Ναὶ ναὶ καὶ τὸ Ου ου . εἰ δὲ καί ποτε τῶν πρὸς ου ς ὁ λόγος χάριν καὶ θεοῦ μάρτυρος χρεία, ἀπεριέργως καὶ τοῦτο ποιεῖ, ὡς ὁ θεσπέσιος ἀπόστολος τύπον καὶ ἀγωγὴν ο ρκων καταλειπὼν ἐν ταῖς ̓Επιστολαῖς ο που μέν φησιν· Μάρτυς μοί ἐστιν ὁ θεὸς ῳ λατρεύω ἐν τῷ εὐαγγελίῳ τοῦ υἱοῦ αὐτοῦ· ο που δέ· Μάρτυρα τὸν θεὸν ἐπικαλοῦμαι ἐπὶ τὴν ἐμὴν ψυχήν· καὶ πάλιν· Οι δεν ὁ ω ν θεὸς ἐπὶ πάντας, οὐ ψεύδομαι. αυ τη γὰρ ἀνεπίληπτος πίστις· καὶ γὰρ ο ρκος οὐδὲν ε τερόν ἐστιν η λόγος μετὰ θεοῦ μαρτυρίας η πρᾶγμα βεβαιούμενον μετὰ θεοῦ μαρτυρίας. ο πως δ' α ν ε χῃ ὁ ο ρκος, οὐκ ἀθετεῖ ὀμνὺς τῷ πλησίον. 88 Ps 14,5ab Εστιν δὲ καὶ δανείζειν πνευματικῶς α νευ τόκου, καθὸ σημαινόμενον ει ρηται τοῖς μαθηταῖς ̓Ιησοῦ πρὸς τοῦ διδασκάλου· Καὶ τὸν θέλοντα ἀπὸ σοῦ δανείσασθαι μὴ ἀποστραφῇς. πῶς γὰρ α ν αἰσθητῶς τοῦτο φήσειέν τις εἰρῆσθαι τοῖς λέγουσιν ̓Αφήκαμεν πάντα καὶ ἠκολουθήσαμέν σοι, τοῖς μετὰ παρρησίας λέγουσιν ̓Αργύριον καὶ χρυσίον οὐχ ὑπάρχει μοι; ἐπεὶ τοίνυν περιγράφεται τὸ αἰσθητῶς δανείζειν τοὺς ἁγίους (α ν ποτε λέγωνται τοῦτο ποιεῖν), πνευματικῶς αὐτὸ ἐκλαβεῖν δεῖ, δανείζοντος παντὸς νοητῶς τὸν διδάσκοντα λόγον ο ντα ἀργύριον ἐπὶ τῷ κερδῆσαί τι σωματικόν. εἰ γὰρ καὶ σπείροντες τὰ πνευματικὰ ἐν τῷ διδάσκειν τὰ σαρκικὰ δέχονται πρὸς μόνον τὸ τραφῆναι ( Αξιος γὰρ ὁ ἐργάτης τῆς τροφῆς αὐτοῦ), ο μως οὐ δανείζουσιν· οὐ γὰρ τὸ κατ' ἀξίαν τῶν δοθέντων λογικῶν ἀργυρίων δέχονται, ἀλλ' η μόνην τροφήν. 89 Ps 14,5c Οὐ σαλευθήσεται δὲ εἰς τὸν αἰῶνα, διὰ βίου μένων αι ς κατώρθωσεν ἀρεταῖς. ταὐτὸν γὰρ τὸ λεγόμενον ἐνταῦθα τῷ Οὐ μὴ φάγω κρέα εἰς τὸν αἰῶνα, καὶ τῷ Εσται σοι δοῦλος εἰς τὸν αἰῶνα. α σειστος εἰς τὸν αἰῶνα μένει ὁ ἀκούσας τῶν ̓Ιησοῦ λόγων καὶ ποιήσας αὐτούς· ε χει γὰρ τῆς ἑαυτοῦ πολιτείας οἰκίας ὀνομαζομένης τοὺς θεμελίους ἐπὶ τὸν Χριστὸν ἱδρυμένους, καλούμενον πέτραν. ου τω βέβαιοι η σαν περὶ ω ν ̓Ιησοῦς ει πεν· Εἰσί τινες τῶν ω δε ἑστηκότων· καὶ ε τι περὶ ω ν ὁ ἀπόστολος γράφει· Τεθεμελιωμένοι καὶ ἐρριζωμένοι ἐν τῇ ἀγάπῃ. εἰ δὲ τὸ εἰς τὸν αἰῶνα μὴ σαλεύεσθαι καὶ πλείονά τινα παρέκτασιν αἰῶνος ἐμφαίνει παραπλησίως τῷ εἰρημένῳ Καὶ πᾶς ὁ ζῶν καὶ πιστεύων εἰς ἐμὲ ζήσεται εἰς τὸν αἰῶνα, ἐπίσκεψαι. 90 Ps 15,1a ̓Ακλόνητοι μένοντες εἰς τὸν αἰῶνα οἱ α γιοι βίον κατορθοῦσιν οὐ χρόνῳ περιοριζόμενον ἀλλ' ἀεὶ μένοντα, οι α στήλην τῆς νίκης αὐτῶν σύμβολον ου σαν· καὶ ταύτη στηλογραφία τοῦ ∆αυὶδ ει ναι ει ρηται ἡ τοῦ ἐκτεθησομένου ψαλμοῦ προγραφή. οὐ γὰρ τῶν καταλυομένων καὶ μηκέτι ὑπαρχουσῶν αἱ πράξεις αὐτῶν τυγχάνουσιν· ου τω δ' ε χουσιν αἱ τῶν ἁμαρτωλῶν ὡς μὴ παραμένειν αὐτάς. πρόσκαιρος γοῦν ἡ τῆς ἁμαρτίας ἀπόλαυσις ει ρηται, καὶ τὸ μὴ ε σεσθαι τὴν ἁμαρτίαν τοῦ ἁμαρτωλοῦ καὶ πονηροῦ· ζητουμένη γὰρ οὐχ εὑρεθήσεται. ἀλλ' οὐχ ὁ τῶν ἁγίων βίος τοιοῦτος· σκοποῦσι γὰρ τὰ μὴ βλεπόμενα καὶ αἰώνια. λέγεται γοῦν 25 περὶ ἑκάστου αὐτῶν· ̔Η δικαιοσύνη αὐτοῦ μένει εἰς τὸν αἰῶνα τοῦ αἰῶνος. καὶ ἐπεὶ ἑτέρως λέγεται στήλη, ε νθα γραφαὶ ἀνάκεινται περὶ νόμων α ς καλοῦσιν κυρβικὰς καὶ πίνακας, λεκτέον καὶ ου τως στηλογραφίαν τῶν ἁγίων, α ς παραδεδώκασιν διδασκαλίας γραφείσας οὐκ ἐν πλαξὶν λιθίναις ἀλλ' ἐν πλαξὶν καρδίαις σαρκίναις, τουτέστιν εὐέκτοις καὶ εὐπαραδέκτως ἐχούσαις πρὸς τὴν γραφήν. ο πως δ' ε χει τὰ τῆς προγραφῆς τοῦ ψαλμοῦ, θεοῦ φανεροῦντος εἰσόμεθα. 91 Ps 15,1b.2 ̓Επεὶ σὲ ἐλπίδα ε χω, ω δέσποτα, Φύλαξόν με· ου τως γὰρ ἀβλαβῶς διατελέσαι δυνήσομαι, μυρίων ἐφεδρευόντων ἐχθρῶν ὁρατῶν τε καὶ ἀοράτων. ταῦτα εὐξάμενος ἐπήγαγεν τὸ Ει πα τῷ κυρίῳ Κύριός μου ει σύ. τίς ἁμαρτάνων δύναται ἐπαληθεῦσαι τῇ φωνῇ; δοῦλος γὰρ ω ν η ς ποιεῖ ἁμαρτίας οὐ δύναται δουλεύειν θεῷ· Οὐδεὶς γὰρ δύναται, φησίν, δυσὶ κυρίοις δουλεύειν. Λεχθείη καὶ ἑτέρως εἰς τὸ προκείμενον. γράφει ὁ ἀπόστολος ὡς Οὐδεὶς δύναται εἰπεῖν Κύριος ̓Ιησοῦς εἰ μὴ ἐν πνεύματι ἁγίῳ, τοῦ λέγειν ἐν τούτοις γινομένου πράξει καὶ διαθέσει. εἰ γὰρ ψιλῶς ἐκληφθείη, ἀληθὲς

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Discover how early Christians interpreted the Psalms as divine messages and prophecies about salvation and judgment.

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