Disposition and the Mirror of Action

“from your hand; I sat alone, because I was filled with bitterness” (Ps 26:4); for these things he says to the Pantokrator. To play and to counsel in vain are the same thing; for here the playing is not praiseworthy, but it turns out to be like that which the butchers had; for they “sat down,” he says, “to eat and to drink, and they rose up to play.” This way of playing turns out to be forbidden. “I did not sit” therefore “among those playing at the council.” And it has been shown many times that the superficial things of life, those who harm rather than help, the ungodly, are called vain. He who has concern with such people, even if he does not sit with them locally, is sitting in the council of vanity.

“And with law-breakers I will by no means enter” (Ps 26:5). He says “law-breakers” here to mean those transgressing the law, not those who have no law at all—for those are lawless and law-breaking—since he was far from such people. And what about: “I will by no means enter”?—instead of: I did not enter into lawlessness; for to enter with law-breakers, that is, to transgress the law, is just as to enter into virtue means to act according to virtue. I hated the assembly of adulterers and I will not sit with the ungodly. The adulterers are either the same as those sitting in vain, or they are not far from them. And perhaps those sinning in practical matters sit in vain, while those thinking false things and having heretical opinions are the assembly of adulterers. And it is good even to say “adulterers.” No one is said to be adulterating according to his nature, but rather he who is disposed toward acting thus, yet is able to be outside of that action.

“I will wash my hands in innocence” (Ps 26:6). He who says: “In my innocence I walked” (Ps 26:7), and saying: “Test me and try me, refine my reins and my heart” (Ps 26:2), says: “I will wash my hands in innocence.” We say this: the former achievements are spiritual.

They were a disposition signifying the one speaking boldly that he has no injustice in kidneys and heart, to walk in innocence, to hope in God, to speak boldly and say, 'test me and try me' (Ps 51:6). Since therefore I am thus according to the opinion, and I have pure actions. The disposition has washed my actions. 'I will wash' (Ps 51:7) therefore 'my hands among the innocent'; for I am not satisfied with disposition alone.

And I will circle your altar, Lord (Ps 51:2). And the priests according to the law, washing, circled the altar. And such a regulation teaches that the one officiating must have pure actions. Therefore, without fail, a basin was constructed for washing 'the feet and the hands' not from any other material but from mirrors. Moses took much gold and other vessels from the Hebrews to construct many of the temple's vessels, a lampstand, a table. And the silver ones, and the gold ones, but the basin he made from the mirrors of the women (Ex 38:8), teaching that someone, having washed his actions and the moving powers of the soul, ought to reflect himself.

For such a way is called a mirror, and James writes: the 'one having become a hearer of the word' (Jas 1:22) and not a 'doer of the work' says: 'he perceived his face in a mirror and immediately went away and forgot what he was' (Jas 1:24). He did not blame the perceiving of the face in the mirror, but the departing immediately. Just as the one looking in the mirror, when he turns away from the mirror, no longer sees himself, so the one returning to the law, if he is not a doer of the law, passes away according to the one departing from the mirror and takes forgetfulness of that according to... 'but we all, with an unveiled face, are being reflected the glory of the Lord' (2 Cor 3:18). In the basin, therefore, that which became from mirrors, and the apostle washed his hands and prepared others to this. To hear the voice of your praise (Ps 51:17). You see,