The Revelation of God's Righteousness
It happens that one is practicing the practical training. Therefore, it is fitting that joy and divine incense rise to those who possess the capacity for contemplation, and light to the one who achieves the goal. Regarding the things falling into this, it is said in the Psalm Ps 96:12b to use the same word there.
The Savior has been shown through many things to be the right hand and arm of God, according to the placement of the right hand and the arm Ps 97:1. It is not by his right hand that God saves those being led toward blessedness. For not everyone being saved by the Lord God is saved, but rather only the one and all who, according to the right reason, are being delivered from evils and sufferings and have received the knowledge of the truth with piety. For he who is saved from diseases and wounds is not entirely saved by God, especially since he does not know if health was given to him by God, nor is he saved by God if he has remained unharmed from war, robbers, or such-like dangers. But the one and all who are saved from such things are saved by God, provided he does not attribute to God the cause of having suffered nothing. Since the Savior did not come to seek and save the lost Luke 19:10 but to judge the world, he saves by God those being benefited by him, giving to them the things toward blessedness on the right hand.
And the arm of God is holy, not by participating in holiness, but as the arm of the Holy Spirit. And perhaps the right hand is called the active power of God, not being the Word of God, because it does so righteously—that is, holily, wisely, praiseworthily, and blamelessly doing all things—and the arm because of the strength and the surpassing power. As the right hand and arm of God Ps 97:1, so also Christ is his salvation and his righteousness. Indeed, 'all flesh shall see' Ps 98:4 intends to make manifest that all men, through being saved, shall see the salvation of God, namely Christ, the one providing the salvation. And also 'He made it known'; for he is able to say 'He revealed'...
The middle is the knowledge; of these things he is not five, but has made them known. For someone comes to know those things by a dim prior conception, arriving at fully knowing them.
Since it is not naturally contained in the understanding of men as God's conception—just as His Word alone is the provider of perfect virtue and the setter of the laws of nature—God sent this understanding of the Word into the visible world, having sent His own Son the Savior into the world at the end of days, so it is rightly said that God has made known His own Savior among the nations. Having made known His own Savior according to the intention of saving, God revealed also His righteousness, which is the same as the Savior, as if it were one; for it has become for us, from God, righteousness and sanctification. For these things were simply hidden from us; but when it became possible for us to approach Him, the righteousness was revealed to us.
If someone says the righteousness through the faith of Jesus Christ, and there is something proposed concerning it, he will say that this righteousness has been revealed iconically and according to a shadow, which Paul called righteousness according to the law, having ceased, clearly showing the shadow; for apart from the law the righteousness of God has been manifested (Rom 3:21), being witnessed by the law and the prophets. And it has been manifested and revealed to those among whom God made known His Savior to the nations; therefore not Jesus alone will be made a covenant in every nation, but the one fearing the Lord and working righteousness becomes acceptable to God. Thus the nations are justified by faith and not by the works of the law (Rom 4:3), according to Abraham, their faith being reckoned for righteousness.
Israel differs from Jacob in thought but not in substance (Ps 97:3); for he is the same, at times Jacob and at times Israel. For he who, being a practitioner of practical virtue, subdues the irrational passions and the evils and...
Greek
τυγχάνοντος τοῦ τὴν πρακτικὴν παίδευσιν ἀσκουμένου. διὸ εἰκότως εὐφροσύνη καὶ θεία θυμηδία ἀνατέλλει τοῖς πρὸς θεωρίαν ε χουσι, φῶς δὲ τῷ κατορθώσαντι τὸ η θος. 945 Ps 96,12b Ει ρηται δὲ τὰ εἰς τοῦτο ὑποπεσόντα ἐν ΚΘ ψαλμῷ τῷ κἀκεῖ τὴν προκειμένην λέξιν φέρεσθαι. 946 Ps 97,1δε ∆εξιὰ καὶ βραχίων θεοῦ διὰ πλειόνων ἀποδέδεικται ὁ σωτὴρ ει ναι, κατὰ τούτου τῆς δεξιᾶς καὶ τοῦ βραχίονος κειμένων. σῴζει ου ν αὐτῷ τῷ θεῷ ἡ δεξιὰ αὐτοῦ τοὺς εἰς μακαριότητα ἀγομένους. οὐ γὰρ πᾶς σῳζόμενος κυρίῳ θεῷ σῴζεται, ἀλλὰ καὶ μόνος καὶ πᾶς ὁ κακῶν καὶ παθῶν κατὰ τὸν ὀρθὸν λόγον ἀπαλλαττόμενος καὶ τὴν τῆς ἀληθείας γνῶσιν μετ' εὐσεβείας εἰληφώς. ὁ γὰρ ἐκ νόσων καὶ τραυμάτων σωθεὶς οὐ πάντως θεῷ σῴζεται, μάλιστα ο τι οὐ 199 ἐπίσταται ἐκ θεοῦ τὴν ὑγεῖαν αὐτῷ δεδόσθαι, ἀλλ' οὐδὲ ἐκ πολέμου η λῃστῶν η τοιουτοτρόπων κινδύνων ἀβλαβὴς διαμείνας. μόνος δὲ καὶ πᾶς ὁ ἀπὸ τοιούτων σωθεὶς θεῷ σῴζεται, ο ταν τὴν αἰτίαν τοῦ μηδὲν πεπονθέναι προσάπτῃ τῷ θεῷ. ἐπεὶ ου ν ἐλήλυθεν ὁ σωτὴρ ζητῆσαι καὶ σῶσαι τὸ ἀπολωλὸς ἀλλ' οὐ κρῖναι τὸν κόσμον, σῴζει τῷ θεῷ τοὺς πρὸς αὐτοῦ εὐεργετουμένους, δεξιῶς αὐτοῖς τὰ πρὸς μακαριότητα διδούς. Αγιος δὲ ὁ βραχίων ἐστὶ τοῦ θεοῦ οὐ κατὰ μετοχὴν ἁγιότητος τυγχάνων ἀλλ' ἁγίου πνεύματος ω ν βραχίων. καὶ τάχα δεξιὰ μὲν ἡ ἐνεργητικὴ τοῦ θεοῦ δύναμις οὐκ α λλη τοῦ θεοῦ λόγου τυγχάνουσα καλεῖται διὰ τὸ δεξιῶς τουτέστιν ἁγίως σοφῶς ἐπαινετῶς ἀμέμπτως πάντα ποιεῖν, βραχίων δὲ διὰ τὸ ἰσχυρὸν καὶ ὑπερβάλλον τῇ κραταιότητι. 947 Ps 97,2 ̔Ως δεξιὰ καὶ βραχίων θεοῦ, ου τω καὶ σωτήριον καὶ δικαιοσύνη αὐτοῦ ὁ Χριστός. τὸ γοῦν Οψεται πᾶσα σὰρξ τὸ σωτήριον αὐτοῦ βούλεται δηλοῦν ο τι πάντες οἱ α νθρωποι διὰ τοῦ σῴζεσθαι ο ψονται τὸ τοῦ θεοῦ σωτήριον αὐτὸν τὸν τὴν σωτηρίαν παρέχοντα Χριστόν. Ευ δὲ καὶ τὸ ̓Εγνώρισε· δυνάμενος γὰρ εἰπεῖν ̓Εφανέρωσεν η Εἰς μέσον η γαγεν· τούτων οὐδὲν ει πεν ἀλλ' ̓Εγνώρισε. γνωρίζει δέ τις ἐκεῖνα ω ν ἀμυδρὰν προτέραν διάληψιν ε χων υ στερον ἐπὶ τὸ τελείως αὐτὰ ἐπίστασθαι ε ρχεται. ἐπεὶ ου ν ε γκειται φυσικῶς τῇ τῶν ἀνθρώπων ἐννοίᾳ ω σπερ θεοῦ διάληψιν ου τω καὶ λόγου αὐτοῦ δημιουργικοῦ καὶ προνοητικοῦ μόνου χορηγοῦντος τὴν τελείαν ἀρετὴν καὶ τοὺς φύσεως νόμους τιθέντος, ταύτην δὲ τὴν τοῦ λόγου ε ννοιαν εἰς τοὐμφανὲς η γαγε θεός, πέμψας ἐπ' ἐσχάτου τῶν ἡμερῶν τὸν ι διον υἱὸν σωτῆρα εἰς τὸν κόσμον, εἰκότως ἐγνωρικέναι ἐν τοῖς ε θνεσιν ὁ θεὸς τὸ ἑαυτοῦ σωτήριον ει ρηται. Γνωρίσας δὲ τὸ ἑαυτοῦ σωτήριον ὁ θεὸς κατὰ τὴν τοῦ σῴζειν ἐπίνοιαν ἀπεκάλυψε καὶ τὴν δικαιοσύνην αὐτοῦ τὴν αὐτὴν ου σαν τῷ σωτηρίῳ, ὡς ει πον ἀρτίως· Γέγονε γὰρ ἡμῖν ὁ σωτὴρ ἀπὸ θεοῦ δικαιοσύνη τε καὶ ἁγιασμός. ω ν γὰρ ταῦτα ἁπλῶς ἐκέκρυπτο ἡμῖν· ο τε δὲ ἡμῖν γέγονε προσβάλλειν αὐτῷ δυναμένοις, ἡ δικαιοσύνη ἀπεκαλύφθη ἡμῖν. Εἰ δὲ τὴν διὰ πίστεως ̓Ιησοῦ Χριστοῦ δικαιοσύνην ἐρεῖ τις ει ναι περὶ η ς τὸ προκείμενον, λέξει κεκαλύφθαι ταύτην τὴν δικαιοσύνην ὑπὸ τῆς εἰκονικῆς καὶ κατὰ σκιάν, η ν κατὰ νόμον δικαιοσύνην ὁ Παῦλος ε φη, παυσαμένης δηλονότι τῆς σκιᾶς· Χωρὶς γὰρ νόμου δικαιοσύνη θεοῦ πεφανέρωται, μαρτυρουμένη ὑπὸ τοῦ νόμου καὶ τῶν προφητῶν. πεφανέρωται δὲ καὶ ἀπεκαλύφθη οι ς ἐγνώρισεν ε θνεσι τὸ σωτήριον αὐτοῦ ὁ θεός· ο θεν οὐχ ὁ ̓Ιησοῦς μόνος συνθήσεται ἐν παντὶ ε θνει, τοῦ φοβουμένου τὸν κύριον καὶ ἐργαζομένου δικαιοσύνην δεκτοῦ θεῷ γινομένου. ἐκ πίστεως γοῦν δικαιοῦται τὰ ε θνη καὶ οὐκ ἐξ ε ργων νόμου, κατὰ τὸν ̓Αβραὰμ τῆς πίστεως αὐτῶν εἰς δικαιοσύνην λογιζομένης. 948 Ps 97,3ab ∆ιαφέρει τοῦ ̓Ιακὼβ ὁ ̓Ισραὴλ ἐπινοίᾳ ἀλλ' οὐχ ὑποστάσει· ὁ γὰρ αὐτός, ὁτὲ μὲν ̓Ιακώβ, ὁτὲ δὲ ̓Ισραήλ ἐστιν. ο τε γὰρ ἀσκητὴς τυγχάνων τῆς πρακτικῆς ἀρετῆς καταπαλαίων τὰ α λογα πάθη καὶ τὰς κακίας καὶ
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.
Catalogue & scope
Khazarzar scan
Witnesses
- Copy-text PG (Khazarzar) (Greek)
This is an AI-assisted study translation. Source fidelity and completeness have not been independently certified. Open Greek on each section for the source text. This is not a complete critical edition.