Inheritance and the Vision of Light
For the Lord did not marvel at the Holy One in him and through him, having fulfilled the prophecies, with extraordinary powers occurring through him, and also having risen from the dead. But you will know, having cast off a heavy heart and having searched the writings concerning the Holy One; for the newness of the Spirit will be found searching for you.
Having received this word, the apostle brought it to it: 'Let not the sun go down on your anger, nor give place to the devil' (Ephesians 4:26). He who has received this apostolic exhortation, being angry, does not sin by persisting in staying angry and calling it monthly anger. This thought is confirmed by what follows: 'For you say' (clearly being angry) 'in your hearts, strike upon your beds, so as to have risen from sleep and to have done or said nothing of those in the heart covered in anger' (Psalm 4:4).
It is possible to call the Light of the face of God the character of the substance and the icon of the invisible God, through which light it was signaled toward us, having been formed according to Him (Psalm 4:6). It should not be ignored how some read 'Who will show us the good things thus'; the good things are not of many, but it is of one to show; and he is the only-begotten Son of God. By 'thus' they take 'Who' as signifying specifically what is unique and one in number in essence. It is conjoined with the witness 'A certain noble man', for there the 'Who' signifies what is uniquely such.
Even if you do not receive glory from the pleasures of yourselves, but I, expecting an age to come and the reward of upright citizenship, having become free from all disturbance through hope, 'I will sleep and lie down also' (Psalm 4:8), saying the departure from life; giving the reason for having slept and having slumbered in peace, he immediately brought to it 'You have settled me on hope' (Psalm 4:9). It is also said in the Psalms toward the soul from the face of God, 'I will dwell in hope'. God does this, proposing the hope of coming divine good things to those dwelling by Him in intellectual and practical virtue and in doctrines of truth and ecclesiastical laws.
Toward the end, gracious to you...
He prays for the soul being brought forward, that the church might be prepared for a divine inheritance for those who are healers of God; for inheritance belongs to those being healed by the Lord. But this inheritance is not corruptible and does not possess being in sensible wealth; for it is said that the heirs of this are to be brought into an inheritance incorruptible, undefiled, and unfading, kept in the heavens (1 Peter 1:4). Into this, the Savior calls the worthy: 'Come, you who are blessed by my Father, inherit the kingdom prepared for you' (Matthew 25:34). Having received this, the one speaking the present psalm says he is sending a prayer to the one who has made it favorable to God, that he might be worthy to be shown an heir of it according to the New Covenant, just as he signifies concerning his own soul by the inscription 'For the one inheriting.'
As for 'To enlighten,' it is not used in a common way; in the Scripture, it constantly signifies receiving into the ears the words being announced by the speaker because of their nearness. It is said that the righteous are near to God, that God hearkens to the prayers of the righteous and has them in his heed for their supplication (Psalm 5:2-3). And God turns out to be a King and Creator of those who have not stretched out their hands toward a foreign god, nor are they ruled by sin.
According to theory, then: to whom the sun of righteousness has risen, having come into being at the beginning of an intelligible day, bringing a gift of grace to the cause of illumination. 'In the morning,' he says, 'hearkening to my voice' (Psalm 30:4); for to whom must one confess such a great good, O Lord, regarding the one who caused light to rise for me, existing as the greatest vision? For he always enters into the visions that are to be and desires to see the beauties of the truth. This is also presented from the 'And I shall see.' For just as 'I am coming' signifies unceasing approach, so 'I shall see' manifests an ever-increasing comprehension; for how can he who has obtained the promise not always see, 'The Lord shall be your eternal light, and Light to the righteous always' (Isaiah 60:19; Malachi 4:2)? And there is another scripture possessing 'I shall present to you and you shall see me,' which does not speak of all, but of those speaking with boldness according to the great Elijah because of their departure from the polity.
Greek
γὰρ οὐκ ἐθαυμάστωσεν κύριος τὸν ο σιον ἐν αὐτῷ καὶ δι' αὐτοῦ πληρώσας προφητείας, παραδόξων δυνάμεων γενομένων δι' αὐτοῦ ε τι μὴν καὶ ἀναστάντος ἐκ νεκρῶν; γνώσεσθε δὲ ἀποβαλόντες τὸ βαρυκάρδιον καὶ ἐρευνήσαντες τὰς περὶ τοῦ ὁσίου γραφάς· ἐρευνήσασι γὰρ ὑμῖν ἡ καινότης τοῦ πνεύματος εὑρεθήσεται. 20 Ps 4,5a Ταύτην τὴν λέξιν παραλαβὼν ὁ ἀπόστολος ἐπήγαγεν αὐτῇ· ̔Ο η λιος μὴ ἐπιδυέτω ἐπὶ τῷ παροργισμῷ ὑμῶν, μηδὲ δίδοτε τόπον τῷ διαβόλῳ. ὁ ταύτην καταδεξάμενος τὴν ἀποστολικὴν προτροπὴν ὀργισθεὶς οὐχ ἁμαρτάνει τοῦ κατ' ὀργὴν διακειμένου ἐπίμονον αὐτὴν ε χοντος ο ν καὶ μηνιαστὴν ε θος καλεῖν. βεβαιοῖ ταύτην τὴν νόησιν τὸ ἑξῆς ἐπιφερόμενον· Α λέγετε γάρ φησίν (ὀργισθέντες δηλονότι) ἐν ταῖς καρδίαις ὑμῶν, ἐπὶ ταῖς κοίταις κατανύγητε, ω στε ἀναστάντας ἐξ υ πνου μηδὲν πρᾶξαι η εἰπεῖν τῶν ἐν τῇ καρδίᾳ ἐν ὀργῇ διεσκεμμένων. 21 Ps 4,7b ∆υνατὸν Φῶς τοῦ προσώπου τοῦ θεοῦ τὸν χαρακτῆρα τῆς ὑποστάσεως καὶ εἰκόνα αὐτοῦ τοῦ ἀοράτου θεοῦ εἰπεῖν, ο περ φῶς ἀπεντεῦθεν ἐσημειώθη ἐφ' ἡμᾶς μορφωθέντας κατ' αὐτόν. οὐκ ἀγνοητέον ὡς ἀναγινώσκουσί τινες τὸ Τίς δείξει ἡμῖν τὰ ἀγαθὰ ου τως· τὰ ἀγαθὰ οὐ πολλῶν ἐστιν, ἀλλ' ἑνός ἐστιν δεῖξαι· ου τος δὲ ὁ μονογενής ἐστι τοῦ θεοῦ υἱός. σημαίνει τοῖς ου τως ἐκλαμβάνουσι τὸ Τίς τὸ ὀνομαζόμενον ἰδίως ποιὸν η α τομον καὶ μίαν τῷ ἀριθμῷ οὐσίαν. συγχρῶνται μαρτυρίῳ τὸ Ανθρωπός τις εὐγενής, καὶ ἐνταῦθα γὰρ τὸ Τίς δηλοῖ τὸν ἰδίως ποιόν. 22 Ps 4,9 Εἰ καὶ ου τοι ἀπὸ τῶν ἡδέων αὑτοῖς ε δοξαν πληθύνεσθαι, ἀλλά γε ἐγὼ προσδοκῶν αἰῶνα μέλλοντα καὶ μισθὸν ὀρθῆς πολιτείας, πάσης ταραχῆς ἐκτὸς διὰ τὴν ἐλπίδα γεγονώς, ̓Επὶ τὸ αὐτὸ κοιμηθήσομαι καὶ ὑπνώσωμαι, κοίμησιν καὶ υ πνον λέγων τὴν ἀπὸ τοῦ βίου ἀναχώρησιν· ἀποδιδοὺς τὴν αἰτίαν τοῦ κεκοιμῆσθαι καὶ ὑπνωκέναι ἐν εἰρήνῃ εὐθὺς ἐπήγαγεν ο τι ̓Επ' ἐλπίδι κατῴκισάς με. ει ρηται δὲ καὶ ἐν ̓Ωσηὲ πρὸς τὴν ψυχὴν ἐκ προσώπου τοῦ θεοῦ Κατοικιῶ σε ἐπ' ἐλπίδι. ποιεῖ δὲ τοῦτο θεὸς ἐλπίδα μελλόντων θείων ἀγαθῶν προτείνων τοῖς κατοικιζομένοις ὑπ' αὐτοῦ ἐν διανοητικῇ καὶ πρακτικῇ ἀρετῇ καὶ ἐν δόγμασιν ἀληθείας καὶ θεσμοῖς ἐκκλησιαστικοῖς. 23 Ps 5,1a Εἰς τὸ τέλος χαριστήριος υ μνος ᾳ δεται ὑπὲρ τῆς ἀγομένης ψυχῆς η τοι ἐκκλησίας εἰς θείαν κληρονομίαν ἡτοιμασμένην τοῖς τοῦ θεοῦ θεραπευταῖς· ε στι γὰρ κληρονομία τοῖς θεραπεύουσι κύριον. ε στιν δὲ αυ τη οὐ φθαρτὴ καὶ ἐν 4 αἰσθητῷ πλούτῳ τὸ ει ναι ε χουσα· ει ρηται γὰρ εἰσάγεσθαι τοὺς ταύτης κληρονόμους Εἰς κληρονομίαν α φθαρτον καὶ ἀμίαντον καὶ ἀμάραντον τετηρημένην ἐν οὐρανοῖς. εἰς ταύτην τοὺς ἀξίους καλῶν ὁ σωτὴρ ∆εῦτε ἐκ δεξιῶν μου, ει πεν, οἱ εὐλογημένοι τοῦ πατρός μου, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν. ταύτης ε ρωτα λαβὼν ὁ τὸν ἐγκείμενον ψαλμὸν λέγων εὐχὴν ἀναπέμπει τῷ εὐτρεπίσαντι αὐτὴν θεῷ, ι ν' ἀξιωθῇ κληρονόμος αὐτῆς κατὰ τὴν καινὴν διαθήκην ἀναδειχθῆναι, ὡς καὶ περὶ τῆς αὐτοῦ ψυχῆς σημαίνειν τὴν ἐπιγραφὴν τὴν ̔Υπὲρ τῆς κληρονομούσης. 24 Ps 5,2.3 Τὸ δὲ ̓Ενώτισαι μὴ φερόμενον ἐν τῇ συνηθείᾳ, ἐν τῇ γραφῇ κεῖται συνεχῶς δηλοῦν τὸ εἰς τὰ ω τα δέχεσθαι τὸν ἀκούοντα τοὺς ἀπαγγελλομένους λόγους τοῦ λέγοντος αὐτοὺς διὰ τὸ ἐγγὺς ει ναι· σχέσει δ' ἐγγὺς οἱ δίκαιοι θεοῦ ο θεν εὐχαῖς δικαίων ἐπακούειν ει ρηται ὁ θεὸς καὶ τὰ ω τα ε χειν εἰς δέησιν αὐτῶν. Βασιλεὺς δ' α μα καὶ δημιουργὸς ὁ θεὸς τυγχάνει τῶν μὴ διαπετασάντων χεῖρας αὐτῶν πρὸς θεὸν ἀλλότριον μηδὲ βασιλευομένων ὑπὸ τῆς ἁμαρτίας. 25 Ps 5,4 Κατὰ θεωρίαν δέ· ῳ ὁ τῆς δικαιοσύνης η λιος ἀνέτειλεν ἐν ἀρχῇ νοητῆς ἡμέρας γεγονώς, χαριστήριον αι νον προφέρων τῷ αἰτίῳ τοῦ φωτισμοῦ Τὸ πρωΐ, ε φη, εἰσακούσῃ τῆς φωνῆς μου· τίνι γὰρ ε δει χάριν ὁμολογῆσαι ὑπὲρ τηλικούτου ἀγαθοῦ η σοί, ω δέσποτα, τῷ ἀνατείλαντί μοι φῶς αι τιόν μοι μεγίστης θεωρίας ὑπάρχον; ἀεὶ γοῦν ε ρως εἰσέρχεται πρὸς ταῖς ὑπαρξάσαις θεωρίαις καὶ ε τι θέλειν βλέπειν τὰ κάλλη τῆς ἀληθείας. παρίσταται τοῦτο καὶ ἐκ τοῦ Καὶ ἐπόψομαι. ὡς γὰρ τὸ ἐπέρχομαι ἀκατάπαυστον πρόσοδον δηλοῖ, ου τω τὸ ̓Επόψομαι συνεχῶς προστιθεμένην κατανόησιν ἐμφαίνει· πῶς γὰρ οὐκ ἀεὶ βλέπει ὁ ἐπαγγελίας τυχὼν τῆς Εσται σοι κύριος φῶς αἰώνιον, καὶ Φῶς δικαίοις διὰ παντός; Εστιν δὲ καὶ ἑτέρα γραφὴ ε χουσα Παραστήσομαί σοι καὶ ἐπόψει με, ο περ οὐ παντὸς λέγειν ἀλλὰ τῶν κατὰ τὸν μέγαν ̓Ηλίαν διὰ τὴν ἀπὸ τῆς πολιτείας παρρησίαν λέγειν θαρρούντων Ζῇ
About this text
Discover how early Christians interpreted the Psalms as divine messages and prophecies about salvation and judgment.
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- Copy-text PG (Khazarzar) (Greek)
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