The Creative Power and the Arm of God
of its violence. And Jesus, demonstrating by word what kind of son he is of the master of the dominion of the sea, rebukes it while it is being agitated and stirring up a storm, and immediately calms it.
But if the sea's allegory signifies the life of men, its dominion may be the evil one in whom the whole world lies, that is, the mortal and perilous state. By this, the master of the sea, providing weakness to its dominion, grants authority to the travelers to suffer against all his power, calming the unstable and irregular surges of its waves, which are called upon it, making it also a firm footing for those receiving authority to walk upon it with Jesus, of whom Peter bears the image.
For no one, apart from Jesus, is able to suffer the sea of life, becoming subject to anxieties and pleasant passions, unless he walks along with Jesus. For he is the one walking as if on dry land upon the sea, as it was said to him: 'Your ways, O God, are in the sea, and your paths in many waters' (Ps 88:12-13). For Jesus has trodden paths in the strong waters; the passions are also life-related anxieties that those following his tracks are able to mount.
Regarding the thought, all those interpreting confess his wonders, and the earth receiving Jesus, being a seed and bearing fruit, becomes his property, reaching one hundred and sixty and thirty. And he established the inhabited world upon its fullness, being no other than the church, in which souls dwell having adhered to the right reason and the truth. But sacred powers also dwell in it, intervening around those fearing him.
And the foundation upon which it was established is not other than that about which Paul writes, for no one else is able to lay a foundation other than the one laid, which is Jesus Christ. And the fullness of this spiritual inhabited world, being founded upon the same foundation, is the fullness of virtues and of the dogmas of piety, along with the divine gifts of the Spirit.
And the Lord created the north and the seas, so that they are no longer as they were before. For just as having created the two into one, a new man from the two, he has...
It has been struck, and the being-created heart is pure, from which it has become pure; and he creates also those outside of faith, so that in Christ they might become a new creation—not by creating the north wind and the seas. But everyone who obtains divine election and is suspended by light, having been enlightened, rejoices in the name of God with a light of knowledge.
Just as Tabor is indeed outside, but Hermonius is a suspension of light; for the Hebrew names of the mountains are taken toward these things. And if Tabor is also interpreted as a pit (for it does not carry the sense), you will understand how it is said 'a praiseworthy pit', having understood how God gives to some in a manner of blessing pits that have been dug; those who have dug them did not dig them out. And if the pit were spoken of in mockery, having changed the voice, it would not be named thus, as one should not enrich wells; the spring will rejoice upon the name of the Lord (Ps 88:14-15).
The poetic power of God (but this is His creative power, His only-begotten Son) is signified to all those who are within by name. For 'arms' is said in the Psalms: 'And the arm of the Lord, to whom was it revealed? And your arm, O Most High, and you shall not be afraid.' But also the 'hand of the Lord' is confessed in: 'My high hand has done all these things'; and 'right hand' in: 'Exalt me with the right hand of the Lord.' For the holy one says to God: 'Yours is the arm with might, reigning and holding all things.' And it also says: 'Let your hand be strengthened, performing wonders and accomplishing great powers.'
For Peter says to God: 'Grant to your servants to speak your word with boldness, stretching out your hand for signs and wonders' (Acts 4:29). In thought, the power of the Father is not different; Christ is called these things. For if He is the Son of God and Wisdom and the Word of God and Truth, He is the right hand being lifted up by God, suspending and lifting up all, and He goes forth before your presence as mercy and truth; for no one who is to approach your face has been previously pitied and has conversed with the truth. It is possible, then, as in other places and here, that mercy and truth are not other than the Only-begotten, as in 'God sent forth His mercy and His truth.' It is not other than the Only-begotten Son of God, who is the same.
Greek
σάλου αὐτῆς. καὶ ὁ ̓Ιησοῦς ε ργῳ δεικνὺς ο τι υἱός ἐστι τοῦ δεσπότου τοῦ κράτους τῆς θαλάσσης, ἐπαφριζούσῃ αὐτῇ καὶ τρικυμίας διεγειρούσῃ ἐπιτιμᾷ καὶ εὐθέως αὐτὴν καταπραΰνει. Εἰ δὲ σημαίνοι τὸν τῶν ἀνθρώπων βίον ἡ τῆς θαλάσσης προσηγορία, κράτος αὐτῆς δύναται ει ναι ὁ πονηρὸς ἐν ῳ ὁ κόσμος ο λος κεῖται τουτέστιν ἡ θνητὴ καὶ ἐπίκηρος πολιτεία. τούτῳ ου ν τῷ κράτει τῆς θαλάσσης ἀσθένειαν ὁ δεσπότης αὐτοῦ παρέχων ἐξουσίαν ὀρέγει τοῖς φοιτηταῖς πατεῖν ἐπὶ πᾶσαν αὐτοῦ τὴν δύναμιν, καταπραΰνων τὰς ἀστάτους καὶ ἀνωμάλους ὁρμὰς κύματα αὐτῆς καλουμένας ἐπὶ τῷ καὶ βάσιμον αὐτὴν ει ναι τοῖς ἐξουσίαν λαβοῦσιν ἐπ' αὐτῆς σὺν ̓Ιησοῦ βαδίζειν ω ν εἰκόνα ὁ Πέτρος φέρει. οὐδεὶς γὰρ α νευ ̓Ιησοῦ κατ' ἐκεῖνον πατεῖν δύναται τὴν τοῦ βίου θάλασσαν, ὑπεράνω μεριμνῶν καὶ ἡδυπαθειῶν γινόμενος, εἰ μὴ ̓Ιησοῦ συμπεριπατῇ. αὐτὸς γάρ ἐστιν ὁ περιπατῶν ὡς ἐπ' ἐδάφους ἐπὶ θαλάσσης, ο θεν ει ρηται πρὸς αὐτὸν ̓Εν τῇ θαλάσσῃ ἡ ὁδός σου καὶ αἱ τρίβοι σου ἐν υ δασι πολλοῖς. αι ς γὰρ ε τριψεν ̓Ιησοῦς τρίβοις ἐν τοῖς ἰσχυροῖς υ δασι, τὰ πάθη εἰσὶ καὶ βιωτικαὶ μέριμναι αι ς ἐπιβαίνειν δύνανται οἱ ἐπακολουθοῦντες τοῖς ι χνεσι αὐτοῦ. 886 Ps 88,12.13 Πρὸς διάνοιαν δὲ πάντες οἱ ἑρμηνευόμενοι οὐρανοὶ ἐξομολογούμενοι τὰ θαυμάσια αὐτοῦ καὶ ἡ τὸν ̓Ιησοῦ δεχομένη σπόρον καὶ καρποφοροῦσα εἰς ἑκατὸν καὶ ἑξήκοντα καὶ τριάκοντα γῆ αὐτοῦ τυγχάνουσα κτῆμα δὲ αὐτοῦ τυγχάνει, καὶ η ν ἐθεμελίωσεν α μα τῷ πληρώματι αὐτῆς οἰκουμένην, οὐκ α λλη τῆς ἐκκλησίας ου σα ἐν ῃ οἰκοῦσι ψυχαὶ αἱ τὸν ὀρθὸν λόγον καὶ τὴν ἀλήθειαν προσηκάμεναι. οἰκοῦσι δὲ αὐτὴν καὶ ἱεραὶ δυνάμεις παρεμβάλλουσαι κύκλῳ τῶν φοβουμένων αὐτόν. θεμέλιος δὲ ἐφ' ο ν τεθεμελίωται οὐχ ε τερός ἐστι τοῦ περὶ ω ν γράφει Παῦλος Θεμέλιον γὰρ α λλον οὐδεὶς δύναται θεῖναι παρὰ τὸν κείμενον, ο ς ἐστιν ̓Ιησοῦς Χριστός. πλήρωμα δὲ τῆς νοητῆς ταύτης οἰκουμένης ἐπὶ τὸν αὐτὸν θεμέλιον ἱδρυμένον τὸ πλήρωμα τῶν ἀρετῶν ἐστι καὶ τῶν τῆς εὐσεβείας δογμάτων α μα τοῖς θείοις τοῦ πνεύματος δωρήμασιν. Εκτισε δὲ τὸν βορρᾶν ὁ κύριος καὶ τὰς θαλάσσας ἐπὶ τῷ μηκέτι ει ναι ο η σαν πρότερον. ὡς γὰρ κτίσας τοὺς δύο εἰς ε να καινὸν α νθρωπον ἐκ δύο ε να αὐτοὺς πεποίηκε καὶ ἡ κτιζομένη δὲ καρδία καθαρὰ ἐξ ου καθαρὰ γεγένηται κτίζει δὲ καὶ τοὺς ἐκτὸς τῆς πίστεως, ι ν' ἐν Χριστῷ καινὴ κτίσις γένωνται–ου τω κτίζει τὸν βορρᾶν καὶ τὰς θαλάσσας. Πᾶς δὲ ὁ τυγχάνων ἐκλογῆς θείας καὶ ὑπὸ φωτὸς μετεωριζόμενος τῷ πεφωτικέναι ἑαυτῷ φῶς γνώσεως ἀγαλλιᾶται τῷ ὀνόματι τοῦ θεοῦ. ὡς ἐκτὸς μὲν τὸ Θαβώρ, φωτὸς δὲ μετεωρισμὸς τὸ ̔Ερμωνιείμ· εἰς ταῦτα γὰρ μεταλαμβάνονται αἱ ̔Εβραϊκαὶ τῶν ὀρέων προσηγορίαι. εἰ δὲ καὶ λάκκος ἑρμηνεύεται τὸ Θαβώρ (καὶ ου τω γὰρ φέρεται), νοήσεις πῶς ει ρηται ἐπαινετὸς λάκκος, ἐπιστήσας ὡς δίδωσι θεός τισιν εὐλογίας τρόπῳ λάκκους λελατομημένους ου ς οὐκ ἐξελατόμησαν οἱ εἰληφότες. εἰ δὲ καὶ ἐπὶ ψόγου λέγοιτο ἡ λάκκος φωνὴ μεταβαλὼν ου τως ὠνομασμένος ὡς οὐ χρηματίσαι φρέαρ, ἡ πηγὴ ἀγαλλιάσεται ἐπὶ τῷ ὀνόματι κυρίου. 887 Ps 88,14.15 ̔Η ποιητικὴ τοῦ θεοῦ δύναμις 178 (αυ τη δ' ἐστὶν ὁ δημιουργικὸς αὐτοῦ ω ν αὐτοῦ μονογενὴς υἱός) α πασι τοῖς ἐγκειμένοις ὀνόμασι σημαίνεται. βραχίων γὰρ ει ρηται ἐν τῷ Καὶ ὁ βραχίων κυρίου τίνι ἀπεκαλύφθη; καὶ ̔Υψηλός σου ὁ βραχίων, καὶ οὐκ ῃ δειμεν. ἀλλὰ καὶ χεὶρ κυρίου ὁμολογεῖται ἐν τῷ ̔Η χείρ μου ἡ ὑψηλὴ ἐποίησε ταῦτα πάντα· καὶ δεξιὰ ἐν τῷ ∆εξιὰ κυρίου υ ψωσέ με. Λέγει γοῦν ὁ α γιος τῷ θεῷ· Σὸς ὁ βραχίων μετὰ δυναστείας, βασιλεύων καὶ κρατῶν ἁπάντων. φάσκει δὲ καὶ τὸ Κραταιωθήτω ἡ χείρ σου, παραδοξοποιοῦσα καὶ δυνάμεις τεραστίους ἐπιτελοῦσα. φησὶ γὰρ ὁ Πέτρος πρὸς τὸν θεὸν ∆ὸς τοῖς δούλοις σου ἀφόβως μετὰ παρρησίας λαλεῖν τὸν λόγον σου ἐν τῷ ἐκτείνειν τὴν χεῖρά σου εἰς ι ασιν καὶ σημεῖα καὶ τέρατα. Κατ' ἐπίνοιαν ου ν διάφορον ἡ τοῦ πατρὸς δύναμις ὁ Χριστὸς ταῦτα καλεῖται. εἰ γὰρ υἱὸς θεοῦ καὶ σοφία καὶ θεὸς λόγος καὶ ἀλήθεια δεξιά ἐστιν ὑψουμένη θεοῦ μετεωρίζουσα καὶ ἐπαίρουσα πάντα τὸν μιμητήν, προπορεύεται δὲ τῆς σῆς παρουσίας ε λεος καὶ ἀλήθεια· οὐδεὶς γὰρ οι ός τέ ἐστι προσβαλεῖν σου τῷ προσώπῳ μὴ πρότερον ἠλεημένος καὶ τῇ ἀληθείᾳ ἐνωμιληκώς. ∆υνατὸν γοῦν ὡς ἐν α λλοις καὶ ἐνταῦθα τὸ ε λεος καὶ τὴν ἀλήθειαν μὴ α λλα τοῦ μονογενοῦς ει ναι ὡς ἐν τῷ ̓Εξαπέστειλεν ὁ θεὸς τὸ ε λεος αὐτοῦ καὶ τὴν ἀλήθειαν αὐτοῦ. ου τος ου ν ὁ μονογενὴς τοῦ θεοῦ υἱὸς ὁ αὐτὸς ω ν
About this text
Discover how early Christians interpreted the Psalms as divine messages and prophecies about salvation and judgment.
Original English Translation — new OET from PG Greek.
Catalogue & scope
Khazarzar scan
Witnesses
- Copy-text PG (Khazarzar) (Greek)
This is an AI-assisted study translation. Source fidelity and completeness have not been independently certified. Open Greek on each section for the source text. This is not a complete critical edition.