Redemption of the Two Peoples and the Marks of the Way
But His word is in nothing trivial, for it is a way; rather, it is rightly said that the indwelling voice is in the saints alone. Regarding Psalm 76:14b, greatness is said of the intelligible substance by excellence of power, not by quantity. No god is found as great as ours.
He does not say that the gods are the idols or the demons (for these are called gods), but rather those who, having become toward us through the word of God, were made divine. For they are not partakers of divinity, but merely partakers. The present word is said of the Savior, as he will declare the following, being a great God and Father, since he is the Son of the great God.
Regarding Psalm 76:15a, after the article, the Savior is called God, so that he might be shown as different from those to whom it is said, 'You are gods' (Ps 82:6). None of them is as one who excels. After the article, it is said, 'God.' Such is also the Only-begotten God who is in the bosom of the Father, to be God by being alone in essence; for none of the others is only-begotten, but with the only-begotten is God. According to the same divinity, the only-begotten God and the Father God are.
Indeed, it is said of the Savior (of his one divinity and that of the Father), 'God is in you, and there is no god besides you; for you are God, and we shall not fear' (Ps 86:5). For how can it be that if God is in him, there is no god besides him, and he himself is God, unless we understand that the Father and the Son have the same divinity, so as to be one God, Father and Son, and not a Son and a Father? For the Father is the Father of the Son, and the Son is the Son of the Father. Therefore, the 'I and the Father are one' follows the 'I and the Father are one' being said, not the Son saying 'I and the God.' For the Father is not another Son, nor is God another, by the being of the same divinity of the offspring and of the begetter.
Regarding Psalm 76:15b.16, the Savior made his power known among both peoples, to the...
He performed many paradoxical wonders among the nations and the circumcised; for power went out from him and healed everyone. But also by his arm (I mean by his energy and action) he redeemed his people, the two united, having tasted death above all things by the grace of God, giving his soul as a ransom for many; for by his precious blood we were redeemed from our vain, ancestral conduct. The peoples are those in whom he made his power known, whom he also joined together into one people, whom he redeemed: the sons of Jacob and Joseph, the sons of Jacob who are circumcised and believe, and the sons of Joseph who are from the nations. For Joseph is interpreted as 'Addition of the Lord'; for God truly added to those being saved from the circumcised, those from the nations who believe. And 'He made known' does not signify the beginning of knowing, but that which is come to be known and recognized; for saying 'He who works wonders,' he recognizes these things through these words.
When the Savior appeared on earth, the earth endured confusion and trembling (Ps 76:19-21)—that is, the things on earth, which are above all laws and are fearful of all gods, through whose ordinances the demons are overturned; but also the earth endured confusion and trembling because of men, who are bound by passions and are being turned toward the Word of Christ. And the sea, the present life, Jesus God alone bound, so as to leave behind traces and proofs of the way, so that those wishing to follow him might follow; for he says, 'Your paths are in many waters, and your tracks shall not be known' (Ps 77:20), because the word of his journey is incomprehensible. And the sheep of Christ were led by God in practice (symbolically called by the hand) of the spiritual law and the priestly word. And Christ has become for us both, being himself the spiritual law, of the...
Greek
ε στι δὲ ὁ λόγος αὐτοῦ ἐν οὐδενὶ φαύλῳ καθὸ ὁδός ἐστιν, ἀλλ' ἐν μόνοις τοῖς ἁγίοις εἰκότως ει ρηται ἡ ἐγκειμένη φωνή. 800a Ps 76,14b Τὸ μέγα ἐπὶ νοητῆς οὐσίας καθ' ὑπεροχὴν δυνάμεως ἀλλ' οὐ κατὰ ποσὸν λέγεται. οὐδεὶς ου ν ου τω μέγας εὑρίσκεται θεὸς ὡς ὁ ἡμέτερος. θεοὺς δὲ λέγει οὐ τὰ ἀγάλματα οὐδὲ τὰ δαιμόνια (ἑκάτερα γὰρ ταῦτα θεοὶ λέγονται), ἀλλ' ἐκεῖνοι πρὸς ου ς ὁ λόγος τοῦ θεοῦ γενόμενος ἐθεοποίησεν αὐτούς. οὐ γὰρ θεότητος ου τοι παρεκτικοὶ ἀλλὰ μέτοχοι. Λέγεται δὲ ἡ παροῦσα λέξις πρὸς τὸν σωτῆρα, ὡς τὰ ἑξῆς δηλώσει, μεγάλου ο ντος θεοῦ καὶ πατρός, ἐπεὶ υἱὸς τοῦ μεγάλου θεοῦ ὑπάρχει. 801 Ps 76,15a Μετὰ τοῦ α ρθρου λέγεται θεὸς ὁ σωτήρ, ι να δειχθῇ ε τερος ἐκείνων τῶν πρὸς ου ς ει ρηται ̓Εγὼ ει πα Θεοί ἐστε· ο θεν οὐδεὶς αὐτῶν ὡς ὑπερέχων τῶν ὁμογενῶν μετὰ τοῦ α ρθρου ει ρηται θεός. τοιοῦτόν ἐστι καὶ τὸ ̔Ο μονογενὴς θεὸς ὁ ω ν εἰς τὸν κόλπον τοῦ πατρός, τῷ μόνος ει ναι κατ' οὐσίαν θεός· οὐδεὶς γὰρ τῶν ἑτέρων μονογενὴς ἀλλὰ μεθ' ὁμογενῶν ἐστι θεός. κατὰ τὴν αὐτὴν θεότητα τῷ μονογενεῖ θεῷ καὶ ὁ πατὴρ θεός ἐστιν. ει ρηται γοῦν πρὸς τὸν σωτῆρα (μιᾶς ου σης θεότητος αὐτοῦ καὶ τοῦ πατρός) ̓Εν σοὶ ὁ θεός ἐστιν, καὶ οὐκ ε στι θεὸς πλὴν σοῦ· σὺ γὰρ ει ὁ θεός, καὶ οὐκ ῃ δειμεν. πῶς γὰρ εἰ ὁ θεὸς ἐν αὐτῷ ἐστιν, οὐκ ε στι θεὸς πλὴν αὐτοῦ καὶ αὐτὸς ὁ θεός ἐστιν, εἰ μὴ νοοῖμεν πατρὸς καὶ υἱοῦ τὴν αὐτὴν θεότητα ὡς ε να θεὸν ει ναι πατέρα καὶ υἱόν, υἱόν τε καὶ πατέρα μὴ ε να; ὁ γὰρ πατὴρ υἱοῦ πατὴρ καὶ ὁ υἱὸς πατρὸς υἱός· ο θεν καὶ τὸ ̓Εγὼ καὶ ὁ πατὴρ ε ν ἐσμεν, τοῦ ̓Εγὼ καὶ ὁ πατὴρ ἀκολούθως ἐν τῷ Εν ἐσμεν λεγομένου, οὐκέτι λέγοντος τοῦ υἱοῦ ̓Εγὼ καὶ ὁ θεός· α λλος γὰρ υἱοῦ ὁ πατήρ, οὐκ α λλος δὲ θεὸς τῷ τὴν αὐτὴν ει ναι θεότητα τοῦ γεννήματος καὶ τοῦ γεννήτορος. 802 Ps 76,15b.16 ̓Εγνώρισε τὴν δύναμιν αὐτοῦ ὁ σωτὴρ ἐν ἀμφοτέροις τοῖς λαοῖς, τῷ ἀπὸ ἐθνῶν καὶ τῷ ἐκ περιτομῆς, παράδοξα καὶ θαύματα πολλὰ ἐν αὐτοῖς ποιήσας· ∆ύναμις γὰρ παρ' αὐτοῦ ἐξήρχετο καὶ ἰᾶτο πάντας. ἀλλὰ καὶ ἐν τῷ βραχίονι αὐτοῦ (λέγω δὴ τῇ ἐνεργείᾳ καὶ πράξει αὐτοῦ) ἐλυτρώσατο τὸν ι διον λαὸν τὸν ἐκ τῶν δύο ἑνωθέντα, χάριτι θεοῦ ὑπὲρ παντὸς γευσάμενος θανάτου δοὺς τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν· Τῷ γὰρ τιμίῳ αι ματι αὐτοῦ ἐλυτρώθημεν ἐκ τῆς ματαίας ἡμῶν ἀναστροφῆς πατρωπαραδότου. Λαοὶ δέ εἰσιν ἐν οι ς ἐγνώρισε τὴν δύναμιν αὐτοῦ, ου ς καὶ η νωσεν εἰς ε να λαὸν ο ν ἐλυτρώσατο, υἱοὶ ̓Ιακὼβ καὶ ̓Ιωσήφ, τῶν ἐκ περιτομῆς πιστευόντων χρηματιζόντων υἱῶν ̓Ιακώβ, τῶν δὲ ἀπὸ ἐθνῶν υἱῶν ̓Ιωσήφ. ̓Ιωσὴφ γὰρἑρμηνεύεται Κυρίου πρόσθεσις· προσέθηκε γὰρ ἀληθῶς ὁ θεὸς τοῖς σῳζομένοις ἐκ τῆς περιτομῆς τοὺς ἀπὸ ἐθνῶν πιστεύοντας. Τὸ δὲ ̓Εγνώρισας οὐ τὸ ἀρχὴν τοῦ γινώσκεσθαι ε χον σημαίνει ἀλλὰ τὸ ἐπιγινωσκόμενον καὶ ἀναγνωριζόμενον· εἰπὼν γὰρ ̔Ο ποιῶν θαυμάσια, ἀναγνωρίζει ταῦτα διὰ τούτων τῶν ῥημάτων. 803a Ps 76,19c–21 Τοῦ σωτῆρος ἐπὶ γῆς ὀφθέντος, σάλον καὶ τρόμον ἡ γῆ ὑπέμεινεν τουτέστι τὰ ἐπὶ γῆς πράγματα, τῶν παρὰ πᾶσιν νόμων καὶ δεισιδαιμόνων 154 θεῶν α μα τοῖς χρηστηρίοις δι' ω ν ἠπάτων οἱ δαίμονες ἀνατρεπομένων· ἀλλὰ καὶ τῶν ἀνθρώπων τοῖς γηΐνοις διὰ προπαθείας ἡνωμένων μετατιθεμένων τῷ Χριστῷ λόγῳ, κλόνον καὶ τρόμον ὑπέμενεν ἡ γῆ. Καὶ τὴν θάλασσαν δέ, τὸν παρόντα βίον, μόνος ̓Ιησοῦς θεὸς ω ν ω δευσεν ὡς ι χνη καὶ τεκμήρια καταλειπεῖν τῆς ὁδοῦ, ο πως ἐπακολουθήσωσιν οἱ βουλόμενοι αὐτῷ ε πεσθαι· Αἱ τρίβοι σου γάρ φησιν ἐν υ δασι πολλοῖς, καὶ τὰ ι χνη σου οὐ γνωσθήσεται, διὰ τὸ ἀκατάληπτον ει ναι τὸν τῆς πορείας αὐτοῦ λόγον. ̔Ωδηγήθη δὲ τὰ Χριστοῦ πρόβατα ὑπὸ θεοῦ ἐν πράξει (συμβολικῶς χειρὶ ὀνομαζομένῃ) τοῦ πνευματικοῦ νόμου καὶ τοῦ ἱερατικοῦ λόγου. Χριστὸς δὲ ἡμῖν ἀμφότερα γεγένηται αὐτὸς ω ν ὁ πνευματικὸς νόμος, τῆς
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Discover how early Christians interpreted the Psalms as divine messages and prophecies about salvation and judgment.
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