Ἐπειδή σοι τὰς μὲν ἐκ τῶν λογισμῶν στροφὰς καὶ πλοκὰς ἱκανῶς διεσείσαμεν τῆ δυνάμει τοῦ πνεύματος, τὰς δὲ παρὰ τῶν θείων γραφῶν ἐνστάσεις τε καὶ ἀντιθέσεις, αἷς οἱ τοῦ γράμματος ἱερόσυλοι καὶ τὸν νοῦν τῶν γεγραμμένων κλέπτοντες τοὺς πολλοὺς σφετερίζονται, καὶ τὴν ὁδὸν τῆς ἀληθείας ταράσσουσι, συλλήβδην μὲν ἤδη λελύκαμεν, καὶ οὐκ ἀμυδρῶς, ὡς ἐμαυτὸν πείθω, τοῖς εὐγνωμονεστέροις῾ τὰς μὲν ὑψηλοτέρας καὶ θεοπρεπεστέρας φωνὰς προσνείμαντες τῇ θεότητι, τὰς δὲ ταπεινοτέρας καὶ ἀνθρωπικωτέρας τῷ νέῳ δι’ ἡμᾶς Ἀδὰμ καὶ θεῷ παθητῷ κατὰ 1. Ι ἐπειδὴ] ἔπει ’δε be || σοι] σου b || 2 τῆ] ἐν τῆ bee ‘Reg. a’ || 3 πάρα] ἄπο b || 6 om μὲν b 1. We have gone rapidly through the Eunomian objections, especially those taken from Scripture, and have laid down a general canon for the interpretation of the texts. We will now take the texts seriatim. 1. στροφάς] Cp. iii 16. πλακὰς is likewise a wrestling metaphor. 2. διεσείσαμεν] Διασείειν is to ‘shake to pieces,’ used of a examination. Plut. de Gen. Socr. 580 D διερωτῶν καὶ διασείων τὸν Εὐθύφρονα. There seems to be no connexion with the preceding metaphors. 4. τοῦ γρ. ἱερόσυλοι] explained by the next clause, τὸν νοῦν..,κλἐπτ. The ‘letter’ is like a temple, which the sacrilegious heretic robs of its ‘meaning.’ 5. σφετερίζονται] ‘take possession of.’ 10. τῷ νέῳ . . . ‘A δάμ] The phrase is not free from danger. An ἱερόσυλος τοῦ γράμματος might make out that the νέος ’Α. was, in ’s view, a different person from the Divine Person implied in τῆ θεότητι. Cp. iii 18, 19. It must be remembered that the Nestorian heresy had not yet been formulated. ib. θεῷ παθητῷ] a daring oxymoron. Gr. would of course deny that the Godhead of Christ was subjected to suffering, though the Divine Person was so subjected, in virtue of the nature which He assumed. τῆς ἁμαρτίας· τοῖς δὲ καθ’ ἕκαστον οὐκ ἐπεξεληλύθαμεν, ἐπειγομένου τοῦ λόγου· σὺ δὲ καἰ τούτων ἐπιζητεῖς ἐν βραχεῖ τὰς λύσεις, τοῦ μὴ παρασύρεσθαι λόγοις πιθανότητος, ἡμεῖς καὶ ταύτας κεφαλαιώσομεν εἰς ἀριθμοὺς διελόντες διὰ τὸ εὐμνημόνευτον.

Ἔστι γὰρ ἓν μὲν αὐτοῖς ἐκεῖνο καὶ λίαν πρόχειρον τό· Κύριος ἔκτισέ με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ. πρὸς ὃ πῶς ἀπαντησόμεθα; οὐ Σολομῶντος κατηγορήσομεν; οὐ τὰ πρὶν ἀθετήσομεν διὰ τὴν τελευταίαν παράπτωσιν; οὐχὶ τῆς σοφίας αὐτῆς ἐροῦμεν εἶναι τὸν λόγον, τῆς οἷον ἐπιστήμης καὶ τοῦ τεχνίτου λόγου, καθ’ ὃν τὰ πάντα συνέστη; πολλὰ γὰρ ἡ γραφὴ προσωποποιεῖν οἶδε καὶ τῶν ἀψύχων, ὡς τό· Ἡ θάλασσα εἶπε τάδε καὶ τάδε· καί, Ἡ ἄβυσσος εἶπεν, οὐκ ἔστιν ἐν ἐμοί· καί, Οἱ οὐρανοὶ 3 Βραχει] βράχεσι edg ’duo Reg.’ || 4 ημεις] + ’δε ’in nonnul.’ || ταυτας] ταύτα aceg 2. 6 ἐν] ἐν cdeg || 11 τεχνίτου] τεχνικοῦ eg 1. π. κατὰ τῆς ἁμ] a compact expression; ‘suffering against sin,’ i.e. overcoming sin by means of suffering. 2. No. 1. — The Lord created Me ...with a view to His works. We will not shirk the difficulty by making the words a mere personification. It is our Lord who speaks. But the cause which He alleges to have been in vircv at His creation shews that He is speaking of the creation of His manhood, which was created ivith a view to the works of verity and judgment in our salvation. When afterwards He speaks of His Godhead, He uses very different language; He begetteth Me — there is no cause there. 6. λαὶ λίαν πρόκ.] ‘exceedingly handy.’ The μὲν is answered πρὸς δ πῶς ἀπ’. 7. K. ἔκτισέ με] Prov. viii 11. The Heb. word is kanah, not bara which is the word used in Gen. i 1. It signifies comparare; and prob. κτᾶσθαι (which is the rendering of Aquila, Symmachus, and Theodotion) is nearer to it than the LXX. κτίζειν. Cp. Bas. adv. Eun. ii 20. Into that question, however, Gr. does not enter. 9. τὴν τελ. παράπτωσιν] sc. Solomon's. 10. τῆς σοφίας αὐτῆς] ’of Wisdom itself,’ as distinct from that Person in whom all wisdom is gathered up and displayed. Delitzsch, commenting on the passage in Prov., says, "Wisdom is not God, but ’s; she has personal existence in the Logos of the N.T., but is not herself the Logos." Gr. further explains this Wisdom, to be ’the science, so to speak, and the artistic principle ὅκ’ which the universe is composed.’ Gr. intends to carefully the τεχν. λόγος from the person of ’the Word.’ 13. ἢ θάλασσα. . . ἢ ἄβυσσος] Job xxviii 14; cp. Is. xxiii 4. 14. οἱ οὐρανοί] ’s. xviii 2 (xix Ι). διηγούμενοι δόξαν θεοῦ· καὶ πάλιν ῥομφαία τι διακε- λεύεται, καὶ ὄρη καὶ βουνοὶ λόγους ἐρωτῶνται σκιρτήσεως. τούτων οὐδέν φαμεν, εἰ καί τισι τῶν πρὸ ἡμῶν ὡς ἰσχυρὰ τέθειται. ἀλλ’ ἔστω τοῦ σωτῆρος αὐτοῦ, τῆς ἀληθινῆς σοφίας, ὁ λόγος. μικρὸν δὲ συνδιασκεψώμεθα. τί τῶν ὄντων ἀναίτιον; θεότης. οὐδεὶς γὰρ αἰτίαν εἰπεῖν ἔχει θεοῦ· ἢ τοῦτο ἂν εἴη θεοῦ πρεσβύτερον. τίς δὲ τῆς ἀνθρωπότητος, ἢν δι’ ἡμᾶς ὑπέστη θεός, αἰτία; τὸ σωθῆναι πάντως ἡμᾶς. τί γὰρ ἕτερον; ἐπειδὴ τοίνυν ἐνταῦθα καὶ τὸ ἔκτισε καὶ τὸ Γεννᾷ με σαφῶς εὑρίσκομεν, ἁπλοῦς ὁ λόγος. ὃ μὲν ἂν μετὰ τῆς αἰτίας εὑρίσκωμεν, προσθῶμεν τῇ ἀνθρωπότητι· δ δὲ ἁπλοῦν καὶ ἀναίτιον, τῇ θεότητι λογισώμεθα. ἆρ’ οὖν οὐ τὸ μὲν ἔκτισεν εἴρηται μετὰ τῆς αἰτίας; Ἔκτισε γάρ μέ, φησιν, ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ. ἔργα δὲ χειρῶν αὐτοῦ ἀλήθεια καὶ κρίσις, ὧν 1 διηγοῦνται b || 5 ’δε] καὶ e ΙΙ 6 ἔχει] ἔχοι df II 9 παντως] πάντας g || 11 εὑρίσκωμεν] ομεν a 1 ῥομφαία] Zech. xiii 7; cp Jer, xlvii 6 μάχαιρα). 2.ὄρη κ. βουνοὶ] Ps. cxiii (cxiv) 6. 3. εἰ καί τισι τῶν πρὸ ἡμ.] He prob. refers to Basil, who, in the Hom. in Princ. Proverb. ἑ 3, where he has no controversial animus, expounds very strikingly the ’personification’ of that wisdom which speaks to us out of nature. Very likely other Catholic authors adopted the same view. Bas. himself, however, when in controversy with the Eunomians, gives the same account as Gr. does here (adv. Enn. iv p. 293 Ληπτέον οὖν . . . ἐπὶ τοῦ τὴν μορφὴν δούλου λαβόντος). That account, it may be added, is derived from Athanasius, who says (de Deer. Nic. Syn. p. 220 B), To δὲ πρόσωπον τοῦ μὲν σωτῆρός ἐστι, τότε δὲ λέγεται ὅτε λοιπὸν λαβὼν τὸ σῶμα λέγει κτλ. Cp. the fuller passage in Ath. Or. ii c. Ar. ἑ 44 f.; also Eus. adv. Marcell. ii 3. Among other expositors whom Gr. knew, Origen (de Princ. i 2) identifies Wisdom with the eternal Son, and, though he does not admit any imaginable period before the generation of Wisdom, thinks that Wisdom speaks of herself as having been created, inasmuch as she comtains in herself from the outset the beginnings and outlines of the creation that was to be. Denys of Rome on the other hand (in Ath. de Deer. Nic. Syn. Ρ. 232) dwells upon the various significations of the word κτίζειν in the Bible, and understands it here to mean ’appointing,’ ‘setting over the works which were made through ’ For another explanation, with which, however, Gr. was hardly likely to be acquinted, see nil. de Trin. xii 35 foil. 7. ἢ τοῦτο] ‘otherwise this;’ which is the ’cause’ of God, ’would be prior to God.’ 10. τὸ γεννᾷ με] Prov. viii 25. 11. μετὰ τῆς αἰτίας] ‘coupled with a mention of cause.’ 15. ἀλήθεια κ. κρίσις] Ps. ex (cxi) 7. These, which are the works of our salvation τοῦ σωθῆναι π. ἡμᾶς), are identified as ’the works’ with view to which Wisdom was ‘created.’ ἕνεκεν ἐχρίσθη θεότητι. χρίσις γὰρ αὕτη τῆς ἀνθρωπό- τητος. τὸ δὲ Γεννᾷ με χωρὶς αἰτίας· ἢ δεῖξόν τι τούτῳ προσκείμενον. τίς οὖν ἀντερεῖ λόγος, κτίσμα μὲν λέγεσθαι τὴν σοφίαν κατὰ τὴν κάτω γέννησιν, γέννημα δὲ κατὰ τὴν πρώτην καὶ πλέον ἄληπτον;

τούτω δὲ ἕπεται καὶ τὸ δοῦλον ἀκούειν εὖ δουλεύοντα πολλοῖς, καὶ τὸ μέγα εἶναι αὐτῷ κληθῆναι παῖδα θεοῦ. τῷ ὄντι γὰρ ἐδούλευσε σαρκί, καὶ γενέσει, καὶ πάθεσι τοῖς ἡμετέροις, διὰ τὴν ἡμετέραν ἐλευθερίαν, καὶ πᾶσιν οἷς σέσωκεν ὑπὸ τῆς ἁμαρτίας κατεχομένους. 3. 10 κατεχομενους] -οις f 1. ἐχρίσθη θεότητι] Gr. falls again into the danger of Nestorian language, and speaks as if there were a created person (identified with the created ’Wisdom’) who was ’anointed with Godhead.’ mention of unction is so abrupt that I cannot help suspecting that in some version accessible to Gr. the word nissachti in Prov. viii 23 Ἱ was set ’) was translated ‘Ι was anointed.’ So the Heb. word understood by Fiirst, Bertheau, and others; but I know no other indication of such a rendering in any ancient version. 4. τὴν κάτω γ.] ‘His birth upon earth.’ 5. πλόον ἄληπτον] used instead of ἀληπτοτέρα bee. it implies more decidedly that ἡ κάτω γ. was itself ἄληπτος. 3. Under the same head come the texts tvhich speak of Him ἃς a Servant, vant, and make it a great thing for Him to be called a child of God. His Incarnation did indeed put Him in a state ὁ servitude; and it ὕας indeed α great thing for His manhood to be so united to God. 6. εὖ δουλ. πολλοῖς] Is. liii 11. 7. μέγα. . . παῖδα θ.] Is. xlix 6. From what follows, it seems that Gr. (and his opponents) understood παῖδα = τέκνον or υἱόν. 8. ἐδοὑλ. σαρκί] Gr. seems to be undecided whether to take πολ. λοῖς as neut., including σάρξ, λένεσις, πάθη, or as masc, viz. πᾶσιν οἶς κτλ. The ’Attic attraction’ οἶς misled De Billy into supposing that πᾶσιν likewise was neut. (omnibus illis per quae). It is difficult to determine whether the same mistake caused the copyists to write κατεχομένους, or whether Gr. himself neglected to complete the attraction by saying (as he should have done) κατεχομένοις. That Ue ’s translation is wrong is shewn by the absence of the article before κατεχομένους; if Gr. had meant ’and all those things whereby He hath saved those who were enslaved,’ he have said τοὺς κάτεχ’. In view of the preponderating authority for κατεχομένους, it seems best to retain it in the text, understanding it to be a construction ad sensum, agreeing with the οὓς which lies hidden in the attracted ὄις. τί δὲ μεῖζον ἀνθρώπου ταπεινότητι ἢ θεῷ πλακῆναι, καὶ γενέσθαι θεὸν ἐκ τῆς μίξεως, καὶ τοσοῦτον ἐπισκεφθῆναι ἀνατολῇ ἐξ ὕψους, ὥστε καὶ τὸ γεννώμενον ἅγιον υἱὸν ὑψίστου κληθῆναι, καὶ χαρισθῆναι αὐτῷ τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα; τοῦτο δὲ τί ποτε ἄλλο ἐστὶν ἢ θεός; καὶ τὸ πᾶν γόνυ κάμψαι τῷ κενωθέντι δι’ ἡμᾶς, καὶ τὴν θείαν εἰκόνα δουλικῇ μορφῇ συγκεράσαντι, καὶ γνῶναι πάντα οἶκον Ἰσραήλ, ὅτι καὶ κύριον αὐτὸν καὶ χριστὸν ὁ θεὸς ἐποίησεν; γέγονε γὰρ ταῦτα ἐνεργείᾳ μὲν τοῦ γεννήματος, εὐδοκία δὲ τοῦ γεννήτορος.

Δεύτερον δὲ τί τῶν μεγίστων αὐτοῖς καὶ ἀμάχων; δεῖ γὰρ αὐτὸν βασιλεύειν ἄχρι τοῦδε καὶ ὑπ’ οὐρανοῦ δεχθῆναι ἄχρι χρόνων ἀποκαταστάσεως, καὶ τὴν ἐκ δεξιῶν καθέδραν ἔχειν, ἕως τῆς τῶν ἐχθρῶν ἐπικρατήσεως. τὸ μετὰ τοῦτο δὲ τί; λῆξαι τῆς βασιλείας, ἢ τῶν οὐρανῶν ἀπωσθῆναι; τίνος παύσοντος; ἢ δι’ ἢν τινα τὴν αἰτίαν; ὡς τολμηρὸς ἐξηγητὴς σύ, καὶ λίαν ἀβασίλευτος. καὶ μὴν 4 τὸ ὄνομα] om τὸ cef || 8 ὅτι kcu] om καὶ f 4. 16 ἀπωσθῆναι] αποσθηναι ac: ἀποστῆναι e || om τὴν ag 1. μεῖζον] in ref. to μέγα above. ib. θεῷ πλακῆναι] again has a Nestorian sound. 2. μίξεως] On this and similar words as applied to the Incarnation see Petavius de Inc. iii 2. ib. ἐπισκ. ἀνατολῇ] Luke i 78. Gr. prob. forgot the context of the words, and thought that they were used in the address of Gabriel to the B.V.M. or some such place. His meaning here is plainly that the human nature assumed by the Son of God was thus ’visited.’ 3. τὸ γεννώμενον ἅγ.] Luke i 35. 4. χαρισθῆναιαὐτῷ τὸὄ.] Phil, ii 9. 6."/> πᾶν γόνυ... τῷ κενωθέντι] Phil. ii 10, 7. 7. γνῶναι π. οἶκον ’I.] Acts ii The point, of course, lies in the ἐποίησεν. 9. ἐνεργ. τοῦ γεννήματος] ‘by the active operation of that which was Begotten? as distinct from the κτίσμα. Tαῦτα refers to the whole series from τί δὲ μεῖζον onwards. 4. No. 2. He must reign until. The word until does not always negative the extension of the alleged action beyond the time mentioned. And besides, Christ's reign is two- fold. It is absolute, even over the refractory; and it is progressive, over those who are made willing to submit, In the first sense it never ends, in the second it ends with the completion of the submission. 12. δεῖ γὰρ αὐτὸν β.] 1 Cor. xv 25. τοῦδε, ’such and such a time? ib. ὑπ’ οὐρανοῦ δ.] Acts iii 21. 13. τὴν ἐκ δεξίων κ.] Ps. cix (ex) 1. ἀκούεις τῆς βασιλείας αὐτοῦ μὴ εἶναι πέρας. ἀλλὰ τοῦτο πάσχεις παρὰ τὸ μὴ γινώσκειν, ὅτι τὸ ἕως οὐ πάντως ἀντιδιαιρεῖται τῷ μέλλοντι, ἀλλὰ τὸ μέχρι τοῦδε μὲν τίθησι, τὸ ὑπὲρ τοῦτο δὲ οὐκ ἀναίνεται. ἢ πῶς νοήσεις, ἵνα μὴ τἄλλα λέγω, τό· Ἔσομαι μεθ’ ὑμῶν ἕως τῆς συντελείας τοῦ αἰῶνος ; ἆρ’ ὡς μετὰ τοῦτο οὐκ ἐσομένου ; καὶ τίς ὁ λόγος; οὐ μόνον δέ, ἀλλὰ καὶ παρὰ τὸ μὴ διαιρεῖν τὰ σημαινόμενα. βασιλεύειν γὰρ λέγεται καθ’ ἓν μέν, ὡς παντοκράτωρ, καὶ θελόντων καὶ μή, βασιλεύς· καθ’ ἕτερον δέ, ὡς ἐνεργῶν τὴν ὑποταγήν, καὶ ὑπὸ τὴν ἑαυτοῦ βασιλείαν τιθεὶς ἡμᾶς, ἑκόντας δεχομένους τὸ βασιλεύεσθαι τῆς μὲν οὖν ἐκείνως νοουμένης βασιλείας οὐκ ἔσται πέρας. τῆς δευτέρας δὲ τί; τὸ λαβεῖν ἡμᾶς ὑπὸ χεῖρα καὶ σωζομένους. τί γὰρ δεῖ τὴν ὑποταγὴν ἐνεργεῖν ὑποτεταγμένων; μεθ’ ἢν ἀνίσταται κρίνων τὴν γῆν, καὶ διαιρῶν τὸ σωζόμενον καὶ τὸ ἀπολλύμενον· μένον ’ μεθ’ ἢν ἵσταται θεὸς ἐν μέσῳ θεῶν, τῶν σωζομένων, διακρίνων καὶ διαστέλλων, τίνος ἕκαστος τιμῆς καὶ μονῆς ἄξιος.

τούτῳ σύναπτε καὶ τὴν ὑποταγήν, ἢν ὑποτάσσεις τῷ πατρὶ τὸν υἱόν. τί, λέγεις, ὡς νῦν οὐχ ὑποτεταγμένου ; δεῖται δὲ ὅλως ὑποταγῆναι θεῷ θεὸς ὤν ; ὡς περὶ λῃστοῦ τινός, ἢ ἀντιθέου, ποιῇ τὸν λόγον. ἀλλ’ οὕτω σκόπει· ὅτι ὥσπερ κατάρα ἤκουσε δι’ ἐμὲ ὁ τὴν ἐμὴν λύων κατάραν· καὶ ἁμαρτία ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου· καὶ Ἀδὰμ ἀντὶ τοῦ παλαιοῦ γίνεται νέος· οὕτω καὶ τὸ ἐμὸν ἀνυπότακτον ἑαυτοῦ ποιεῖται, ὡς κεφαλὴ τοῦ παντὸς σώματος. ἕως μὲν οὖν ἀνυπότακτος ἐγὼ καὶ στασιώδης, τῇ τε ἀρνήσει τοῦ θεοῦ καὶ τοῖς πάθεσιν, ἀνυπότακτος τὸ κατ’ ἐμὲ καὶ Χριστὸς λέγεται. ὅταν δὲ ὑποταγῇ αὐτῷ τὰ πάντα, — ὑποταγήσεται δὲ καὶ τῆ ἐπιγνώσει καὶ τῇ μεταποιήσει, — τότε καὶ αὐτὸς τὴν ὑποταγὴν πεπλήρωκε, προσάγων ἐμὲ τὸν σεσωσμένον. τοῦτο γὰρ ἡ ὑποταγὴ Χριστοῦ, κατά γε τὸν ἐμὸν λόγον, ἡ τοῦ πατρικοῦ θελήματος πλήρωσις. ὑποτάσσει δὲ καὶ υἱὸς πατρί, καὶ υἱῷ πατήρ· ὁ μὲν ἐνεργῶν, ὁ δὲ εὐδοκῶν, ὂ καὶ πρότερον εἴπομεν. καὶ οὕτω τὸ ὑποτεταγμένον ὁ ὑποτάξας θεῷ παρίστησιν, ἑαυτοῦ ποιούμενος τὸ ἡμέτερον. τοιοῦτον εἶναί μοι φαίνεται καὶ τό· 5. 3 om θέω e || 11 Χριστος] ο χρ. bdf 5. The text speaks of the subjec- of the Son. It speaks of Him in us, or of us in Him. When we are wholly subject, then Christ, our becomes subject, and not before. And so far from our language implying that the Son at at present in α state of rebellion, it is He who brings about our sztbjectiou. So also when He cries Why hast Thou for- saken Me ? it is we who speak in His person . 1. σύναπτε] ‘ Connect with this.’ 2. τί, ληεις, ὡς] The words are those of the Eunomian, from τί to τὸν λόγον ; unless perh. the first question, τί λέγεις, is addressed to the Eunomian, in the sense, ‘ Why do you speak as if we made out that ’etc. The Catholic, of course, following St Paul, spoke of a future ’subjection’ of the Son to the Fation ther. The Eunomian, who wished to make out that the ’s position is always and necessarily a subHead, ordinate one, as being that of a creature, retorted, ’What? is He not subject now, but requires to be reduced to subjection, — although you make Him out to be God ? Such language is only suitable to a robber, or to a rival claimant of the Godhead.’ 5. κατάρα ἤκουσε] ’ bore the designation of α curse? Gal. hi 13. 6. ἁμαρτία] 2 Cor. v 21. ‘O αἴρων, John i 29. ib. ‘Αδὰμ...νέος] 1 Cor. xv 45 ; cp. Col. iii 9, 10. 8. κεφαλή] Eph. i 22 etc. 17. ὂ κ. πρ. εἴπομεν] ἑ 3 sub fin. Ὁ θεός, ὁ θεός μου, πρόσχες μοι, ἵνα τί ἐγκατέλιπές με ; οὐ γὰρ αὐτὸς ἐγκαταλέλειπται, ἢ ὑπὸ τοῦ πατρός, ἢ ὑπὸ τῆς ἑαυτοῦ θεότητος, ὃ δοκεῖ τισίν, ὡς ἃν φοβουμένης τὸ πάθος, καὶ διὰ τοῦτο συστελλομένης ἀπὸ τοῦ πάσχοντος. τίς γὰρ ἢ γεννηθῆναι κάτω τὴν ἀρχήν, ἢ ἐπὶ τὸν σταυρὸν ἀνελθεῖν ἠνάγκασεν; ἐν ἑαυτῷ δέ, ὅπερ εἶπον, τυποῖ τὸ ἡμέτερον. ἡμεῖς γὰρ ἦμεν οἱ ἐγκαταλελειμμένοι καὶ παρεωραμένοι πρότερον, εἶτα νῦν προσειλημμένοι καὶ σεσωσμένοι τοῖς τοῦ ἀπαθοῦς πάθεσιν· ὥσπερ καὶ τὴν ἀφροσύνην ἡμῶν καὶ τὸ πλημμελὲς οἰκειούμενος τὰ ἑξῆς διὰ τοῦ ψαλμοῦ φησίν· ἐπειδὴ προδήλως εἰς Χριστὸν ὁ εἰκοστὸς πρῶτος ψαλμὸς ἀναφέρεται.