The Soul and the Flesh; Davidic Authorship
Thus they are arrayed for battle. Who is this king of glory? The Lord of powers, He is this king of glory. Do not seek who He is regarding what we say; for the Lord of powers, He is. And you also are powers, and each of you a power according to the second meaning. 'Lord' therefore; because with authority He said that 'He is the king of glory.'
Concerning this power and this manifestation, Paul also writes: 'The mystery of godliness is great, for He was manifested in the flesh, justified in the spirit' (1 Tim 3:16), and 'taken up in glory' (Acts 1:11). The one taken up in glory is the Lord of glory, He is the king of glory.
It is not to receive now a word ill-interpreted in an unseasonable way by some. They wish to say that 'the Lord of glory, having been crucified' is the God Word; for those denying the perfect humanity say that 'the one crucified, the Lord of glory' is the same God Word. And such is indeed the syllogism which those who err thus say, and the reasoning of Apollinaris the heretic, who says that 'the Word' became 'flesh' by a change of essence, and such syllogisms which Apollinaris set forth in his writings: Christ was crucified. The one crucified is the king of glory. Therefore, Christ is the king of glory.
And thus they hear the syllogism: 'Christ is the king of glory. Christ was crucified. Therefore, the king of glory was crucified.' And these people speak monstrosities. The cross is manifest; for it is a fixing down of a body; 'they pierced my hands and my feet' (Ps 22:16). He who says that the God Word was incorporeal being crucified allegorizes the cross. And when the cross is allegorized, the resurrection will also be allegorized. And when the resurrection is allegorized, all things that happened are as if they were dreams.
And these people say the same things; for even if they name it for the sake of some deception: body and body? And if you say 'yes', that very body is not other than the God Word. So they are two. So are we not saying two? For what is absurd, to say two, the temple and the one in the temple? For the body is called the temple of the Savior. And it is not said: 'who was manifested as flesh', but 'in flesh'. And again: 'having been put to death in the flesh'. It has not said: 'having been put to death as flesh'. 'Every spirit that confesses in the flesh' (1 John 4:2)...
and having come. Therefore, even if they do not wish, there are two: the flesh and the one seen in it. But we do not call the flesh without soul; for this flesh, having been produced, has become without soul, as it is evident to us. 'The flesh dwells in hope, because you will not abandon my soul to Hades' (Ps 24:14). If it had remained in Hades, the flesh would not have had the hope of resurrection. But previously they inquired: 'Who is this king of glory?' (Ps 24:8) and they heard an answer; then, since the king of glory is not a random person, they inquired with greater precision and a second time, and moreover they received another answer, no longer 'the Lord is strong and mighty, the Lord is mighty in war' (Ps 24:8); for perhaps it was possible to suppose that one of the powers had been chosen by God; and he says: 'The Lord of powers, he is the king' (Ps 24:10). Thus I call him the Lord of powers, not as a power.
A Psalm of David. The psalm is said to be 'to David'; for it is one thing to be 'of David' and another to be 'to David'. 'Of David' is said when he himself has composed or is singing. But 'to him' is said when it is brought to him. If, therefore, I say that this triumphal hymn is to the athlete, to the victor, then David has set a subscript. And the things said do not stand only regarding his own person, but also if another should be found according to him. Who then is this David? 'Who will do,' he says, 'all my will' (Ps 40:8). Let the psalm be said concerning everyone who does the will of God.
'To you, Lord, I have lifted up my soul' (Ps 25:1). It is not for everyone to say: 'To you I have lifted up my soul, O God.' But he who is able to say: 'My soul lives to him' alone lifts up his soul to God. God is in highness; I do not speak according to a place—and often these things have been made clear to us—but in a highness of surpassing nothingness. When someone therefore tears away from the things below his own soul, from the devil and the causes of evil and of evil itself, he lifts it up to God, so that it may live to him alone, so that it may dwell with him, so that 'having been joined as one spirit' it may become to him. It is a great thing to say this voice, having an unknowable soul. 'If our heart does not condemn' (1 John 3:21), he says, 'we have boldness toward God.' When the heart is known, being checked by conscience, [it is not...]
Greek
οὕτω στρατευομένων. 10 τίς ἐστιν οὗτος ὁ βασιλεὺς τῆς δόξης; κύριος τῶν δυνάμεων, αὐτός ἐστιν οὗτος ὁ βασιλεὺς τῆς δόξης. μὴ ζητεῖτε τίς ἐστιν περὶ οὗ λέγομεν· ὁ γὰρ τῶν δυνάμεων κύριος, αὐτός ἐστιν. καὶ ὑμεῖς δὲ δυνάμεις ἐστέ, καὶ ἕκαςτος ὑμῶν δύναμις κατὰ τὸν δεύτερον λόγον. "κύριος" οὖν· διὸ μετὰ αὐθεντίας εἶπεν ὅτι "αὐτός ἐστιν ὁ βασιλεὺς τῆς δόξης". περὶ ταύτης τῆς δυνάμεως καὶ τῆς ἐπιφανείας καὶ Παῦλος γράφει· "τὸ μυστήριον τῆς εὐσεβείας μέγα ἐστίν, καὶ ἐφανερώθη ἐν σαρκί, ἐδικαιώθη ἐν πνεύματι", καὶ ἐπὶ τέλει· "ἀνελήμφθη ἐν δόξῃ". ὁ ἀναλημφθεὶς ἐν δόξῃ κύριος τῆς δόξης ἐστίν, βασιλεὺς τῆς δόξης ἐστίν. οὐκ ἄκαιρον ῥητὸν κακῶς ἑρμηνευόμενον ὑπό τινων νῦν παραλαβεῖν. "κύριον τῆς δόξης σταυρωθέντα" τὸν θεὸν λόγον βούλονται εἶναι· οἱ γὰρ ἀρνούμενοι τὴν ἐνανθρώπησιν τὴν τελείαν λέγουσιν ὅτι "ὁ σταυρωθεὶς τῆς δόξης κύριος" αὐτὸς ὁ θεὸς λόγος ἐστίν. καί ἐστίν γε καὶ ὁ συλλογισμός, ὃν λέγουσιν οἱ οὕτω ἐσφαλμένοι, καὶ ἡ διάνοια Ἀπολιναρίου τοῦ αἱρεθικοῦ τοῦ λέγοντος "τὸν λόγον" κατὰ μεταβολὴν οὐσίας "σάρκα γεγενῆσθαι", καὶ τοιούτους συλλογισμούς, οὓς καὶ Ἀπολινάριος ἐν τοῖς συνγράμμασιν τέθεικεν· ὁ Χριστὸς ἐσταυρώθη. ὁ σταυρωθεὶς βασιλεὺς τῆς δόξης ἐστίν. ὁ ἄρα Χριστὸς βασιλεὺς τῆς δόξης ἐστίν. οὕτω δὲ ἀκούουσιν τὸν συνλογισμόν· "ὁ Χριστὸς βασιλεύς ἐστιν τῆς δόξης. ἐσταύρωται δὲ ὁ Χριστός. ὁ ἄρα βασιλεὺς τῆς δόξης ἐσταύρωται". καὶ τερατολογοῦσιν οὗτοι. ὁ σταυρὸς φανερός ἐστιν· σώματος γάρ ἐστιν καθήλωσις· "ὤρυξαν χεῖράς μου καὶ πόδας μου". ὁ τὸν θεὸν λόγον ἀσώματον ὄντα λέγων ἐσταυρῶσθαι ἀλληγορεῖ τὸν σταυρόν. ἀλληγορουμένου δὲ τοῦ σταυροῦ ἀλληγορηθήσεται καὶ ἡ ἀνάστασις. καὶ τῆς ἀναστάσεως ἀλληγορουμένης πάντα τὰ γενόμενα ὥσπερ ὄνειροί εἰσιν. καὶ οὗτοι δὲ αὐτὰ λέγουσιν· κἂν γὰρ ὀνομάζουσιν πρὸς ἀπάτην τινῶν ὅτι· σῶμα καὶ σῶμα; καὶ εἴπῃς "ναί", αὐτὸ μὲ τὸ σῶμα οὐχ ἕτερόν ἐστιν παρὰ τὸν θεὸν λόγον. δύο οὖν εἰσιν. οὐκοῦν δύο λέγομεν; τί γὰρ ἄτοπον ναὸν καὶ τὸν ἐν τῷ ναῷ δύο εἰπεῖν; ναὸς γὰρ τοῦ σωτῆρος εἴρηται τὸ σῶμα. καὶ οὐ λέγεται· "ὃς ἐφανερώθη σάρξ", ἀλλ' "ἐν σαρκί". καὶ ἔτι· "θανατωθεὶς δὲ σαρκί". οὐκ εἴρηκεν· "θανατωθεὶς δὲ σάρξ". "πᾶν πνεῦμα ὃ ὁμολογεῖ ἐν σαρκὶ ἐληλυθότα". ὅθεν, κἂν μὴ θέλωσιν, δύο εἰσὶν ἡ σὰρξ καὶ ὁ ἐν αὐτῇ ὀφθείς. σάρκα δὲ λέγομεν οὐκ ἄψυχον· ἀποτεχθεῖσα γὰρ ἡ σὰρξ 74 αὕτη ἄψυχος γέγονεν ὡς ἱμὰς δηλονότι. "ἐπ' ἐλπίδι κατασκηνοῖ ἡ σάρξ, ὅτι τὴν ψυχήν μου οὐκ ἐνκαταλείψεις ἐν τῷ ᾅδει". ὡς εἰ ἔμενεν ἐν τῷ ᾅδει, οὐχ εἶχεν ἐλπίδα ἀναστάσεως ἡ σάρξ. ἐπερ · ; –πρότερον ἐπύθοντο· "τίς ἐστιν οὗτος ὁ βασιλεὺς τῆς δόξης"; καὶ ἤκουσαν ἀποκρίσεως, εἶτα, ἐπεὶ ὁ βασιλεὺς τῆς δόξης οὔκ ἐστιν ὁ τυχών, ὑπὲρ ἐντελεστέρας ἀκριβείας καὶ δεύτερον πυνθάνονται, καὶ λοιπὸν καὶ ἄλλην ἀπόκρισιν ἔσχον, οὐκέτι "κύριος κραταιὸς καὶ δυνατός, κύριος δυνατὸς ἐν πολέμῳ"· ἴσως γὰρ δυνατὸν ἦν ὑποληφθῆναι ὅτι εἷς τῶν δυνάμεων ὑπὸ θεὸν ἠρίστευσεν· καὶ λέγει· "κύριος τῶν δυνάμεων, αὐτός ἐστιν ὁ βασιλεύς". οὕτω λέγω αὐτὸν δυνατὸν ὡς δυνάμεων κύριον, οὐχ ὡς δύναμιν. 1 Ψαλμὸς τῷ ∆αυίδ. εἰς τὸν ∆αυὶδ ὁ ψαλμὸς λέγεται· ἄλλο γάρ ἐστιν "τοῦ ∆αυὶδ" εἶναι καὶ ἄλλο "τῷ ∆αυίδ". "τοῦ ∆αυὶδ" λέγεται, ὅταν ᾖν αὐτὸς αὐτὸν πεποιηκὼς ἢ ψάλλων. "αὐτῷ" δὲ λέγεται, ὅταν εἰς αὐτὸν φέρηται. ἐὰν οὖν λέγω ὅτι ὁ ἐπινίκιος οὗτος ὕμνος τῷ ἀθλητῇ, τῷ πύκτῃ. ὑπογραμμὸν οὖν ἔθηκεν τὸν ∆αυίδ. οὐ μέχρι δὲ τοῦ προσώπου αὐτοῦ μόνου ἵσταται τὰ λεγόμενα, ἀλλὰ καὶ εἰ ἄλλος εὑρεθείη κατ' αὐτόν. τίς δέ ἐστιν ὁ ∆αυὶδ οὗτος; "ὃς ποιήσει", λέγει, "πάντα τὰ θελήματά μου". περὶ παντὸς τοῦ ποιοῦντος τὰ θελήματα τοῦ θεοῦ λεγέσθω ὁ ψαλμός. 1 πρὸς σέ, κύριε, ἦρα τὴν ψυχήν μου. οὐ παντός ἐστιν 49 εἰπεῖν· "πρὸς σὲ ἦρα τὴν ψυχήν μου, ὁ θεός". μόνος δὲ αἴρει τὴν ψυχὴν αὐτοῦ πρὸς τὸν θεὸν ὁ δυνάμενος εἰπεῖν· "ἡ ψυχή μου αὐτῷ ζῇ". ἐν ὕψει ἐστὶν ὁ θεός· οὐ κατὰ τόπον λέγω–πολλάκις δὲ ταῦτα ἡμῖν σεσαφήνισται–, ἀλλὰ ἐν ὕψει ὑπεροχῆς οὐδενός ἐστιν. ὅταν τις οὖν ἀποσπάσῃ τῶν κάτω τὴν ψυχὴν ἑαυτοῦ, τοῦ διαβόλου καὶ τῶν αἰτίων τῆς κακίας καὶ αὐτῆς τῆς κακίας, αἴρει αὐτὴν πρὸς τὸν θεόν, ἵνα αὐτῷ μόνῳ ζήσῃ, ἵν' οἰκειώσῃ αὐτῷ αὐτήν, ἵνα "κολληθεὶς ἓν πνεῦμα" πρὸς αὐτὸν γένηται. μεγάλου ἐστὶν τὸ τὴν φωνὴν ταύτην εἰπεῖν, ἀκατάγνωστον ἔχοντος ψυχήν ἐστιν ἡ φωνή. "ἐὰν μὴ καταγιγνώσκῃ", φησίν, "ἡ καρδία ἡμῶν, παρρησίαν ἔχομεν πρὸς τὸν θεόν". ὅτε καταγιγνώσκεται ἡ καρδία ἀπὸ τῆς συνειδήσεως ἐλεγχομένη, οὐ
About this text
Didymus the Blind on the Psalms.
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Khazarzar scan
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- Copy-text PG (Khazarzar) (Greek)
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