The King and Priest Christ
To limp, as Elijah says: 'How long will you limp with double inclinations?' (1 Ki 18:21). 'If he is Lord, go after him.' And perhaps everyone who has clung to the divine scripture, not meditating upon it as is necessary, is said to be limping in it, because he has not accepted it, neither walking nor limping in it.
Regarding Ps 17:47a: It is said that God lives, not by taking life but by providing it. And He himself indeed often says concerning Himself, 'I the Living am, says the Lord.' But also the Savior, saying, 'Just as the living Father sent me, and I live through the Father,' demonstrates that he lives not by a participation in life; for He himself is the life, from whom the Son, being consubstantial with the Father, is drawn. For if the Son is life, not by a sharing of life but by himself being life-giving to those who partake of him, and the Father also lives by providing life according to the same manner, the Son being given to the Father by the same energy, the same essence of the Father and Son exists. And this is what the word demonstrates: 'The Father lives,' he says, 'and I live through the Father,' as if he were saying that because of such a Father, he himself, living, exists by essence. He is the living God and is blessed, having blessed the saints with every spiritual blessing in the heavenly places (Eph 1:3). It is said that he is blessed if all blessing is in him. For everything said, thought, and spoken or thought blessedly is about him.
Regarding Ps 17:47b: 'The God of my salvation is exalted, having taken my senses to his greatness; for great are his works, and they themselves are great.' Since the salvation of the rational animal is not a small work, it is necessary that the cause of this be great. And God is exalted, not by changing from a lowly place to a high one, but by those having recognized great things concerning him.
Regarding Ps 17:50: For he confesses thanks for this progress and salvation, having taken their sins into himself, becoming an ambassador of their repentance.
For the voice 'I will confess to you' signifies both. For the Son also sings in the name of the Father, doing all things according to the will of the Father. The Father exalts the salvation of the King Christ (Ps 17:51a); it is not that the King himself is saved, but he provides salvation to those being saved with him. And God is the King, not as reigning of the God, but of those reclining with God. For when we say ruler of those who are ruling, we mean as a leader of them; but when we say ruler of the king, we mean according to his laws.
The voice of Christ signifies priest and king (Ps 17:51bc). If the word is about David—that is, all who are capable by hand—it shows God showing mercy to practical men, being capable in their activities, and if some of their seed happen to be from the teaching and imitation of his life; then he does mercy to these not for a passing moment or for a little while, but for an age. But if the word is about the true David regarding God ('For I will arise for you a shepherd like my servant David' 1 Sam 2:25/2 Sam 7:12), he provides eternal mercy to him and to his seed, and his anointing and his priesthood are to be indestructible; for the old priesthood being transferred, the priesthood of Christ is inviolable.
The heavens declare the glory of God (Ps 18:2); and the glory of God is the only-begotten according to the radiance of glory, the order and the supremacy of his kingdom, according to 'And the glory of the Lord shall be seen' Isa 60:1. These the heavens declare by singing and theologizing, the powers dwelling in the heavens, named homonymously as dwelling in heavens according to the manner of metonymy. And the firmament announces the work of the active powers of God, called his hands, not only by words but by the works themselves (Ps 18:3-5b). Those who are the contemplative...
Greek
χωλεύειν ̓Ηλίας ει πεν φάσκων· Εως πότε χωλανεῖτε ἐπαμφοτέραις ταῖς ἰγνύαις; εἰ ε στιν κύριος, πορεύεσθε ὀπίσω αὐτοῦ. καὶ τάχα πᾶς ὁ τὴν θείαν γραφὴν προσηκάμενος, μὴ ὡς δεῖ διανοούμενος αὐτήν, χωλεύειν ἐν αὐτῇ λέγεται τοῦ μὴ παραδεξαμένου αὐτήν, μήτε βαδίζοντος μήτε χωλεύοντος ἐν αὐτῇ. 148 Ps 17,47a Λέγεται ζῆν ὁ θεός, οὐ ζωῆς μεταλαμβάνων ἀλλὰ ταύτην παρέχων. καὶ αὐτὸς γοῦν περὶ ἑαυτοῦ πολλάκις τὸ Ζῶ ἐγώ, λέγει κύριος, φησίν. ἀλλὰ καὶ ὁ σωτὴρ φάσκων Καθὼς ἀπέστειλέν με ὁ ζῶν πατήρ, κἀγὼ ζῶ διὰ τὸν πατέρα, παρίστησιν, ο τι ζῇ οὐ κοινωνίᾳ ζωῆς· αὐτὸς γάρ ἐστιν ἡ ζωή, ἐξ ου συνάγεται ὁμοούσιον ει ναι τῷ πατρὶ τὸν υἱόν· εἰ γὰρ ζωὴ ὁ υἱὸς οὐ μετουσίᾳ ζωῆς ἀλλὰ ζωοποιῶν αὐτὸς τοὺς μετέχοντας αὐτοῦ, ζῇ δὲ καὶ ὁ πατὴρ χορηγῶν ζωὴν κατὰ τὰ αὐτὰ τῷ υἱῷ τῆς αὐτῆς ἐνεργείας ἀποδιδομένης πρὸς πατρὸς καὶ υἱοῦ, ἡ αὐτὴ ει η πατρὸς καὶ υἱοῦ οὐσία. καὶ αυ τη δὲ ἡ λέξις τοῦτο παρίστησιν· Ζῶν, φησίν, ὁ πατήρ, κἀγὼ ζῶ διὰ τὸν πατέρα, ὡσεὶ ε λεγεν, διὰ τὸ τοιοῦτον ε χειν πατέρα ο ς κατ' οὐσίαν ζῇ καὶ αὐτὸς ζῶν ὑπάρχει. Αὐτὸς ὁ ζῶν θεὸς καὶ εὐλογητός ἐστιν, εὐλογήσας τοὺς ἁγίους ἐν πάσῃ εὐλογίᾳ πνευματικῇ ἐν τοῖς ἐπουρανίοις. ῥηθείη α ν εὐλογητὸς τῷ πᾶσαν εὐλογίαν περὶ αὐτὸν ει ναι. πᾶν γὰρ τὸ περὶ αὐτοῦ λεγόμενον καὶ φρονούμενον καὶ εὐλόγως λέγεται καὶ φρονεῖται. 149 Ps 17,47b ̔Ο τῆς σωτηρίας μου θεὸς ὑψοῦται, αι σθησίν μου λαβόντος τοῦ μεγέθους αὐτοῦ· ω ν γὰρ μεγάλα τὰ ε ργα, καὶ αὐτοὶ μεγάλοι. ἐπεὶ ου ν ὑψηλὸν ε ργον ἡ σωτηρία τοῦ λογικοῦ ζῴου, ἀνάγκη ὑψηλὸν ει ναι τὸν ταύτης αι τιον. ̔Υψοῦται δὲ θεὸς οὐκ ἐκ ταπεινοῦ τόπου εἰς ὑψηλὸν μεταβάλλων, ἀλλ' ἡμῶν μεγάλα περὶ αὐτοῦ φρονεῖν διεγνωκότων. 150 Ps 17,50 Ητοι γὰρ εὐχαριστῶν ὑπὲρ τῆς τούτων προκοπῆς καὶ σωτηρίας ἐξομολογεῖται, η τὰς ἁμαρτίας αὐτῶν εἰς ἑαυτὸν ἀναδεξάμενος τῆς μετανοίας αὐτῶν πρεσβευτὴς γινόμενος· ἀμφότερα γὰρ σημαίνει ἡ ̓Εξομολογήσομαί σοι φωνή. ἀλλὰ καὶ ψάλλει ἐν ὀνόματι τοῦ πατρὸς ὁ υἱός, πάντα ἐργαζόμενος κατὰ τὸ θέλημα τοῦ πατρός. 151 Ps 17,51a Τὰς σωτηρίας τοῦ βασιλέως Χριστοῦ μεγαλύνων ὁ πατήρ, οὐχ α ς αὐτὸς ὁ βασιλεὺς σῴζεται ἀλλ' α ς παρέχει τοῖς πρὸς αὐτοῦ σῳζομένοις. θεοῦ δ' ἐστὶν ὁ βασιλεύς, οὐχ ὡς αὐτοῦ τοῦ θεοῦ βασιλεύων ἀλλὰ τῶν τῷ θεῷ ἀνακειμένων. καὶ γὰρ τὸν α ρχοντα ὁτὲ μὲν τῶν ἀρχομένων ει ναι λέγομεν ὡς ἡγούμενον αὐτῶν, ὁτὲ δὲ τοῦ βασιλέως α ρχοντα κατὰ 40 τοὺς νόμους αὐτοῦ. 152 Ps 17,51bc Ελεος ποιεῖ τῷ Χριστῷ, ἐλεῶν τοὺς ὑπὸ Χριστὸν ὑπὲρ ω ν ἱερᾶται καὶ ω ν βασιλεύει· ἱερέα καὶ βασιλέα σημαίνει ἡ Χριστὸς φωνή. Εἰ μὲν περὶ τοῦ ∆αυὶδ τουτέστι παντὸς τοῦ ἱκανοῦ τῇ χειρὶ ει η ἡ λέξις, δηλοῖ ἐλεοῦντα τὸν θεὸν τοὺς πρακτικοὺς α νδρας, ἱκανοὺς ο ντας ἐν ταῖς ἐνεργείαις, καὶ ει τινες σπέρμα αὐτῶν τυγχάνουσιν ἐκ διδασκαλίας καὶ μιμήσεως τοῦ σφῶν βίου· ο ν δὲ ποιεῖ τούτοις ε λεον οὐ πρόσκαιρος καὶ πρὸς ὀλίγον ἐστὶν ἀλλ' ε ως αἰῶνος. εἰ δὲ περὶ θεοῦ τοῦ ἀληθῶς ∆αυὶδ ὁ λόγος ( ̓Αναστήσω γὰρ ὑμῖν ποιμένα ε να τὸν δοῦλόν μου ∆αυίδ), αἰώνιον ε λεος αὐτῷ ποιεῖ καὶ τῷ σπέρματι αὐτοῦ τῷ τὸ χρῖσμα καὶ τὴν ἱερωσύνην αὐτοῦ ἀκατάλυτον ει ναι· τῆς γὰρ παλαιᾶς ἱερωσύνης μετατιθεμένης ἀπαράβατος ἡ Χριστοῦ ἱερωσύνη. 153 Ps 18,2 Οἱ οὐρανοὶ ου ν τὴν τοῦ θεοῦ διηγοῦνται δόξαν· δόξα δὲ θεοῦ η τοι ὁ μονογενὴς κατὰ τὸ Τῆς δόξης ἀπαύγασμα, η ἡ διάταξις καὶ ἡ ὑπεροχὴ τῆς βασιλείας αὐτοῦ κατὰ τὸ Καὶ ὀφθήσεται ἡ δόξα κυρίου. ταύτην ου ν διηγοῦνται ὑμνοῦσαι καὶ θεολογοῦσαι αἱ οἰκεῖαι τοῖς οὐρανοῖς δυνάμεις, ὁμωνύμως οι ς οἰκοῦσιν οὐρανοῖς ὀνομαζόμεναι κατὰ τὸν τῆς μετωνυμίας τρόπον. τὴν δὲ ποίησιν τῶν δραστηρίων θεοῦ δυνάμεων, χειρῶν αὐτοῦ ὀνομαζομένων, ἀναγγέλλει τὸ στερέωμα, οὐ τοσοῦτον λόγοις ἀλλ' ε ργοις αὐτοῖς. 154 Ps 18,3–5b Οἱ τὸν θεωρητικὸν
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.
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- Copy-text PG (Khazarzar) (Greek)
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