Beatus of Liebana (d. 798) the Ark of Revelation 11 and the Woman of Revelation 12

 M.S. O'Brien has provided an impressive translation of the "Commentary on the Apocalypse," by Beatus of Liebana (d. 798).  O'Brien's work is available in two sections as a Kindle book.  Maureen (if I understand her post here correctly) has also helpfully posted the translation in snippets to a blog.  

For the purpose of discussing the Woman of Revelation 12, the relevant posts are these:

• Storia: Rev. 11:19
• Explanatio: Rev. 11:19
• Storia: Rev. 12:1-18
• Explanatio: Rev. 12:1-2
• Explanatio: Rev. 12:3
• Explanatio: Rev. 12:4
• Explanatio: Rev. 12:5
• Explanatio: Rev. 12:6
• Explanatio: Rev. 12:7-9
• Explanatio: Rev. 12:10-12
• Explanatio: Rev. 12: 13-16
• Explanatio: Rev. 12:17-18

Beatus identifies the Temple of God in heaven as the Church, the Ark of the Testament as the preaching of the Gospel and the forgiveness of sins, etc.  Beatus has an interesting textual variant in which the Beast comes out of the Abyss at Revelation 11:19 before Revelation 12:1, apparently. 

Beatus says that "heaven" corresponds to the Church.  The woman is likewise the church.  Even the moon is part of the Church.  As O'Brien acknowledges in the post referenced above, Beatus seems to adopt much of the same interpretation as Apringius. 

Beatus also says that the Church is the man child, made in the image and likeness of Christ.

Is Mary the Ark of the Covenant in Psalm 132:8?

Is Mary the Ark of the Covenant in Psalm 132:8?  No.

Psalm 132 states:

[[A Song of degrees.]]

1 LORD, remember David, and all his afflictions:

2 How he sware unto the LORD, and vowed unto the mighty God of Jacob;

3 Surely I will not come into the tabernacle of my house, nor go up into my bed;

4 I will not give sleep to mine eyes, or slumber to mine eyelids,

5 Until I find out a place for the LORD, an habitation for the mighty God of Jacob.

6 Lo, we heard of it at Ephratah: we found it in the fields of the wood.

7 We will go into his tabernacles: we will worship at his footstool.

8 Arise, O LORD, into thy rest; thou, and the ark of thy strength.

9 Let thy priests be clothed with righteousness; and let thy saints shout for joy.

10 For thy servant David's sake turn not away the face of thine anointed.

11 The LORD hath sworn in truth unto David; he will not turn from it; Of the fruit of thy body will I set upon thy throne.

12 If thy children will keep my covenant and my testimony that I shall teach them, their children shall also sit upon thy throne for evermore.

13 For the LORD hath chosen Zion; he hath desired it for his habitation.

14 This is my rest for ever: here will I dwell; for I have desired it.

15 I will abundantly bless her provision: I will satisfy her poor with bread.

16 I will also clothe her priests with salvation: and her saints shall shout aloud for joy.

17 There will I make the horn of David to bud: I have ordained a lamp for mine anointed.

18 His enemies will I clothe with shame: but upon himself shall his crown flourish.

The primary reference of Psalm 132 is historical and refers to Solomon’s installation of the ark in the temple he built for God in Jerusalem.  In other words, the ark of Psalm 132:8 is the actual ark.

Literarily, the ark is the seat or throne of God, a place of special, localized presence of God.

Poetically, the ark is presented as being in poetic parallel with God’s footstool.  The place of God's rest is God's house or "tabernacles" (an old word for tents).  Thus, "into your rest, you and your ark" is parallel to "into his tabernacles ... at his footstool." 

Prophetically and Messianically, it may well be seen of the throne of Christ.  For example, Jesus is of the fruit of David's body.  It is he that sits on the throne of David.  So, prophetically and messianically, the ark points us toward the throne of God in heaven.  His enemies being clothed with shame refers to the judgment of the wicked, after his exaltation.

While it is true that the flesh of Christ in some sense encloses the divinity of Christ, and while I agree that the church accompanies Christ to heaven, I don't believe that those are the things symbolized here, to the extent that we should find these statements symbolic/typological.

There are important "traditional" view of this text as follows: (1) the ark is the literal ark, (2) the Ark is Christ or Christ's flesh, and (3) the Ark is the Church.  You will notice I have omitted Mary from the list.  It's not that she's never called this (John Damascene would be an example), but rather that the relative traditional support for such a view is weak, particularly when one focuses on commentaries on the Psalms as distinct from encomiums about Mary, where anything goes.   

For the Biblical demonstration of the footstool/ark connection and for the Biblical demonstration that the ark is the special place of God's presence.  Below that is a listing of the traditional support for various of the traditional positions.

The same thing is shown from various passages:

1 Chronicles 28:2 Then David the king stood up upon his feet, and said, Hear me, my brethren, and my people: As for me, I had in mine heart to build an house of rest for the ark of the covenant of the LORD, and for the footstool of our God, and had made ready for the building:

Psalm 99 The LORD reigneth; let the people tremble: he sitteth between the cherubims; let the earth be moved. The LORD is great in Zion; and he is high above all the people. Let them praise thy great and terrible name; for it is holy. The king's strength also loveth judgment; thou dost establish equity, thou executest judgment and righteousness in Jacob. Exalt ye the LORD our God, and worship at his footstool; for he is holy. Moses and Aaron among his priests, and Samuel among them that call upon his name; they called upon the LORD, and he answered them. He spake unto them in the cloudy pillar: they kept his testimonies, and the ordinance that he gave them. Thou answeredst them, O LORD our God: thou wast a God that forgavest them, though thou tookest vengeance of their inventions. Exalt the LORD our God, and worship at his holy hill; for the LORD our God is holy.

Isaiah 66:1 Thus saith the LORD, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest?

Indeed, God is frequently described as dwelling “between the cherubim”

1 Samuel 4:4 So the people sent to Shiloh, that they might bring from thence the ark of the covenant of the LORD of hosts, which dwelleth between the cherubims: and the two sons of Eli, Hophni and Phinehas, were there with the ark of the covenant of God.

2 Samuel 6:2 And David arose, and went with all the people that were with him from Baale of Judah, to bring up from thence the ark of God, whose name is called by the name of the LORD of hosts that dwelleth between the cherubims.

2 Kings 19:15 And Hezekiah prayed before the LORD, and said, O LORD God of Israel, which dwellest between the cherubims, thou art the God, even thou alone, of all the kingdoms of the earth; thou hast made heaven and earth.

1 Chronicles 13:6 And David went up, and all Israel, to Baalah, that is, to Kirjathjearim, which belonged to Judah, to bring up thence the ark of God the LORD, that dwelleth between the cherubims, whose name is called on it.

Psalm 80:1 [[To the chief Musician upon Shoshannimeduth, A Psalm of Asaph.]] Give ear, O Shepherd of Israel, thou that leadest Joseph like a flock; thou that dwellest between the cherubims, shine forth.

Psalm 99 above

Isaiah 37:16 O LORD of hosts, God of Israel, that dwellest between the cherubims, thou art the God, even thou alone, of all the kingdoms of the earth: thou hast made heaven and earth.

See also Ezekiel 10

The area between the cherubim on the top of the ark was called the mercy seat, and was the place from which God spoke to Moses:

Exodus 25:22 And there I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel.

Numbers 7:89 And when Moses was gone into the tabernacle of the congregation to speak with him, then he heard the voice of one speaking unto him from off the mercy seat that was upon the ark of testimony, from between the two cherubims: and he spake unto him.

In fairness, the term "mercy seat" in English is not a literal rendering of the Hebrew word.  It is, however, the word used because of the throne-like nature of this piece of the ark.

Summary of the Traditional Views that do not see the Ark as Mary:

• Ark is just the Ark
• Theodoret (d. 457) takes it literally.
• John Chrysostom (second link) (d. 407) takes it literally.
• Ark is Christ
• Hippolytus (d. 235) took the ark as the body of Christ.
• Origen (d. 253) (in Fragments) took the ark as Christ.
• Ark is the Church
• Hilary of Poitiers (d. 367) takes the ark as the church.
• Augustine (d. 430) takes it as the Church.
• Prosper of Aquitaine (d. 455) takes the ark as the Church.
• Primasius (d. 560) takes it as the Church.
• Cassidorus (d. 585) takes it as the Church.
• Bruno of Asti (d. 1123) takes the ark as the Church.
• Gerhoh of Reichsersberg (d. 1169) takes it as the Church.
• Albert the Great (d. 1280) or Adenulf of Anangni (d. 1289) took it as the Church.
• Richard Rolle (d. 1349) takes it as the Church.

So, in summary, no. The strongest western tradition (particularly among commentators) is that it is the Church, some fathers wisely took it literally, and some early fathers said the ark was Christ or his body.

Primasius on the Woman of Revelation 12, the Ark of the Covenant, and the alleged Triadic Declarations

Primasius, Bishop of Hadrumetum (circa A.D. 551), Commentary on the Apocalypse

Book I, Chapter I, at Rev. 1:4 Grace to you and peace from God, who is, who was, and who is to come, the Almighty. Even though according to the apostle "God was in Christ, reconciling the world to himself," or as He Himself testifies "He who sent me is with me," due to the unity of one and the same nature: However, this passage should properly be attributed to the person of the Son. For He 'is', because He remains the same; He 'was', because with the Father He created all things, He did not begin with [being born of] the Virgin; He 'is to come' to judge. And from the seven spirits who are before the throne of God. Due to the sevenfold operation of the Holy Spirit, it is called the sevenfold spirit, that is, of wisdom and understanding, of counsel and might, of knowledge and piety, and of the fear of God. For the gifts of the one Spirit are legally commended when peace and grace are devoutly wished from the seven spirits.

In Apocalypsin I, Cap. I, at Rev. 1:4 (p. 10): Gratia uobis et pax a deo, qui est qui erat uenturus est omnipotens. Licet iuxta apostolum deus erat in Christo, mundum reconcilians sibi, uel sicut ipse testatur qui me misit mecum est, propter unitatem unius eiusdemque naturae: Ad personam tamen filii hic proprie redigendus est locus. Est enim, quia idem permanet; erat quia cum patre omnia condidit, non ex uirgine initium sumpsit; uenturus est ad iudicandum. Et a septem spiritubus qui in conspectu throni dei sunt. Propter septenariam operationem spiritus sancti septiformis spiritus dicitur, id est sapientiae et intellectus, consilii et fortitudinis, scientiae et pietatis, et timoris dei. Vnius enim spiritus dona legaliter commendantur, quanda a septem spiritibus pax et gratia deuotis optatur.

Book I, Chapter IV, at Revelation 4:8 And they were full of eyes in front and behind, or as another translation says, "inside and out:" Inside because the light of the gospel is hidden from the unworthy. "For if our gospel is veiled," he says, "it is veiled to those who are perishing." Alternatively, "in front and behind" means that wherever the fruit-bearing Church spreads, it walks in the light of God's face, and with unveiled face beholds the glory of God. Another interpretation of "in front and behind" [is that the group of] the six wings, which total twenty-four, hints at the books of the Old Testament. We accept by canonical authority twenty-four books, just as there are twenty-four elders sitting in judgment. The reason the preaching of the New Testament is fruitful is because it is strengthened and confirmed by the testimonies of the Old. The Church holds this "in front and behind," that is, both then under the law and now under grace. 'They who have no rest day or night, saying: 'Holy, holy, holy, Lord God Almighty, who was and is and is to come.'" When the Church, spread all around in individual members, diverse professions, cities, regions, provinces, various languages and nations, ceaselessly praises God in word and deed, in adversity and prosperity, it does not stop praising the Lord day and night. The eternal praise of intellectual creatures continues in the heavens above Jerusalem, to whose likeness the wandering Church delights to conform.

In Apocalypsin I, Cap. IV, at Revelation 4:8 (pp. 56-57) Et erant plena oculis ante se et retro, uel sicut alia translatio dicit, intus et foris: Intus eo quod indignis sit euangelii lumen occultum. Si enim opertum est, inquit, euangelium nostrum, in his qui pereunt est obuelatum. Aliter ante et retro, quod ubicumque fructificans dilatetur ecclesia, in lumine uultus dei ambulat, et reuelata facie gloriam dei speculatur. Aliter ante et retro alas senas, quae uiginti quattuor subsummantur, ueteris testamenti libros insinuat, quos eiusdem numeri canonica auctoritate suscipimus tamquam uiginti quattuor seniores tribunalia praesidentes. Ideo autem est noui testamenti praedicatio fructuosa, quia testimoniis ueteris fulta firmatur. Hoc tenet ecclesia ante et retro, id est et tunc sub lege et nunc sub gratia. Quae non habebunt requiem die ac nocte dicentes : Sanctus, sanctus, sanctus, dominus deus omnipotens, qui fuil et est et uenturus est. Cum ecclesia circumquaque diffusa in singulis membris, professionibusque diuersis, urbibus, regionibus, prouinciis, linguis et gentibus uariis, indesinenter deum ore et opere in aduersis et prosperis laudat, die ac nocte dominum laudare non cessat, manente intellectualis creaturae perpetua in caelestibus laude super Hierusalem, ad cuius se instar informari peregrina laetatur ecclesia.

Book III, Chapter XI, at Revelation 11:17 and following through the end of Revelation 12 And the seventh angel sounded his trumpet, and there were loud voices in heaven, saying, "The kingdom of our God and of his Christ has come, and he will reign forever and ever." And the twenty-four elders who sit before God on their thrones fell on their faces and worshiped God, saying, "We give thanks to you, Lord God Almighty, who are and were, because you have taken your great power and have begun to reign. The nations raged, but your wrath came, and the time for the dead to be judged, to reward your servants the prophets and those who fear your name, both small and great, and to destroy those who destroy the earth." Concerning the elders, enough and more has been said about what should be understood. But it now mentions the beginning and end of Christ's dispensation; for by saying "you have begun to reign and the nations were angry" it first demonstrates Christ's coming. However, what follows, "your wrath has come and the time of the dead," or as another translation has it "that the dead may be judged," shows the second coming, when both the small and great, perfect and little ones, saints and prophets and those fearing his name, will receive their reward. "For my eyes," he says, "have seen my imperfect [works], and in your book they will all be written." And lest the wicked should promise themselves impunity, he added, "and to destroy those who have corrupted the earth," just as the Psalm says: "But the face of the Lord is against those who do evil." "Behold," he says, "the third woe is coming at the voice of the seventh angel," and when he had sounded, he spoke only of the church praising the Lord and giving thanks, from which we understand that the reward of the good is not without the woe of the wicked. Hence the Psalm: "When his wrath flares up in an instant," surely against the wicked, "blessed are all who trust in him." So now the church itself says: "Your wrath has come, and the time of the dead, to give to your servants their reward" and so on; this is the last woe. Indeed, having summarized the Lord's physical birth, it hints that he will speak about the same thing differently and in a more extended manner. And the temple of God was opened in heaven. With the birth of the Lord Christ, the temple of God in heaven was made manifest, that is, in the church. The body of Christ can be understood as the temple of God, whence the same Lord says: "Destroy this temple, and in three days I will raise it up." Alternatively, in this [passage], with the multiplicity of meanings, a certain understanding can be traced, so that each thing, more fittingly restored to its own property, can be more clearly recognized. For although the ark often signifies the church, here it describes the ark as having appeared in the temple, and by adding the "ark of the covenant," it warns that something deeper should be understood; also by saying "in heaven," it persuades us to penetrate some mystery, so that this may be the understanding: the temple is the church, the ark of the covenant is the mystery of the incarnation of Christ, who after the manner of that ark carried within himself the tablets of the covenant, who came not to abolish the law but to fulfill it, "for all the promises of God," says the Apostle, "are in him." And the golden urn having manna, because it carries spiritual nourishment within the body adorned with the brilliance of wisdom, is to be preferred intellectually; for the bread of God is "he who comes down from heaven and gives life to the world." And Aaron's rod, because he, uniquely begotten by the undefiled virgin in a new birth, is said to possess all the treasures of wisdom and knowledge hidden within the covering of his flesh like an almond. Hence the psalm says: "Arise, O Lord, into your resting place; you and the ark of your sanctification," and the other things which agree with this sense. For thus God promises through Jeremiah to erase the ark of the covenant from the hearts of men, especially that of the Hebrews, and to call Jerusalem, that is the church, the throne of the Lord, saying: "When you have multiplied and increased on the land," says the Lord, "they will no longer say, 'the ark of the covenant of the Lord,' nor will it rise up on the heart. In those days and at that time, they will call Jerusalem the throne of the Lord, and all nations will gather to it in the name of the Lord." And there were lightnings and voices and thunderings and an earthquake and great hail. Lightnings, the powers with which the Lord Christ made his disciples shine. Voices and thunderings, the preachings with which the apostles thundered to the peoples like clouds. Earthquake, the noise of the excited people who often inflicted persecutions on the growing church. Hail always harms the fruits more by breaking itself when struck against them and thus diminishes itself by shattering. So too, the fierce multitude of the gentiles, who persecuted the faith of Christ, afterward by following it, became either small or non-existent in number. He had said these things occurred in the description of the preaching of the seven angels from the very advent of the Lord, and generally from the beginning to the end; then, in parts, as they had occurred, so now that the temple of God in heaven might be opened, and the battles followed, saying: Book III, Chapter XII A great sign was seen in heaven. Which is still seen today in the church, that is, the wisdom of God being united to human nature through the operation of the Holy Spirit, and from both of these, one and the same Christ, the mediator of God and men, is made, preached, or believed. He himself says: "Destroy this temple, and in three days I will raise it up," and the evangelist [adds]: "But he spoke of the temple of his body." A woman clothed with the sun, and the moon under her feet. It has often been said that a kind is divided into many species which are one. For what is heaven, is a temple in heaven, is a woman clothed with the sun and with the moon under her feet, that is, the church clothed with Christ, trampling all changeable things beneath her feet because of His love. For she is not carried away by these changeable things, she who truly says while clinging to stable good: "For me, to be joined to God is good." Hence, there are those voices which we read about the church: "Beautiful as the sun, perfect as the moon," and again: "Thus the moon stands perfect forever, and a faithful witness in heaven." It certainly speaks of the church on pilgrimage; otherwise, after the human birth of Christ, we see many heretical and false opinions put forth. About this very temple, one thing was said by Valentinus, another by Bardesanes, another by Apollinaris, another by Nestorius, another by Eutyches, another by Timothy Elurus, heretical leaders, each saying as they pleased, lying, as if truth arose from the earth and battles followed, so that from where the orthodox and faithful obtain their reward, there the heretics, thinking wrongly about the incarnation of Christ, incur the punishment of eternal damnation. Hence, we remember what was said about Him by Simeon in the Gospel: "Behold, this child is set for the fall and rising of many in Israel, and for a sign that will be opposed." And on her head a crown of twelve stars, that is, of the church; it speaks of the church's beginnings, founded and soon adorned by the number twelve of the apostles. Hence, the psalm says: "You set a crown of precious stone upon his head." And she was pregnant in mind, not in womb, and she cried out (in the valley of tears) groaning and tormented in order to give birth. The church spiritually gives birth to those whom she bears, and she does not cease to be in labor even after giving birth. Hence, the apostle says: "My little children, for whom I am again in the anguish of childbirth until Christ is formed in you." And another sign was seen in heaven, and behold, a great red dragon, blood-red, vast in cruelty and savagery, having seven heads and ten horns, and on his heads seven crowns. The seven heads are kings, but the horns are kingdoms, about which there will be more thorough discussion in its proper place. And its tail drew a third part of the stars of heaven and cast them to the earth. The tail represents wicked prophets, through whom the enemy fulfills his wickedness. Hence Isaiah says: "The prophet who teaches lies, he is the tail." Those who adhere to their teachings are said to be cast down to the earth. Moreover, the third part of the stars of heaven represents all the body of the wicked, whether in angels whom he dragged from heaven with him in equal ruin, or in men whom he seduces; and stars are those whom the devil turns from the good to become reprobate. And the dragon stood before the woman who was about to give birth, to devour her child as soon as it was born. This means the treacherous devil schemes against the new man, created after God, in whom we are renewed by the spirit of our mind, in righteousness and true holiness, plotting to kill him when in each of the faithful he arises in the church, cunningly said to overshadow or extinguish his progress. We also remember this happened to a certain heretic, who is read to have suffocated his child with a lethal sleep unto death, in which the newness of life, in which we are commanded to walk, is prophetically represented as being killed. But he is said to have stood in the sight of the woman, and because she will watch over your head and you will lie in wait for her heel. And she gave birth to a male child who will rule all the nations with an iron rod. Therefore, a male, because we know the victory rightly belongs to the male gender as if by superior right. Rightly here, the head of the church, Christ, is said to be born in individual members, who is recognized as ruling. For he is the author and finisher of our faith, in whom we will make our strength. With an iron rod, that is, in unyielding justice, he rules in the good, breaks in the bad. This is also adapted to his church as to a body from the head, for all of you who were baptized have put on Christ, and the two shall be one flesh, which the apostle says must be understood in Christ and in the church. Her son was caught up to God and to His throne. Although Christ as the head preceded, having finished the dispensation, he ascended to the Father, it is also fitting for the body. Hence are those words of the Apostle: "Who raised us up together and made us sit together in the heavenly places," and: "Our conversation is in heaven," and: "If you have been raised with Christ, seek the things above, where Christ is seated at the right hand of God." However, if you also wish to understand it specifically about the person of Christ, excluding the pain, which we believe the Blessed Mary did not experience during childbirth since we know she contracted no sin of lust in conception, you can properly apply the rest if we understand the snares of the red dragon as the persecutions Christ suffered, starting from infancy from Herod and subsequently up to the death on the cross. When death greedily sought him, he was thwarted by His resurrection. He lamented when He was taken to the throne of God, that is, to the right hand of the Father. And the woman fled into the wilderness, where she has a place prepared by God, that they should feed her there for a thousand two hundred and sixty days. The wilderness stands for this life's journey, in which the Church lives like a solitary sparrow, in unique hope of blessed reward, having received power from her king to tread on serpents and scorpions and over all the power of the enemy, like the red dragon. For the people of Israel, led through the desert, could overcome fiery serpents by looking at the bronze serpent. For "all these things happened to them symbolically," says the Apostle, and just as they were fed with visible manna, so now the Church is fed with heavenly bread. She has a prepared place, about which the prophet says, "In the place which You have prepared," a place which "no eye has seen, nor ear heard, nor has it entered into the heart of man," for the human heart must ascend there. With mutual peace compelling human speech, both a "prepared place" and a "set place" could each be expressed, as he previously says, "Blessed is the man whose help is from You, O Lord; he has purposed ascents in his heart, in the valley of tears, to the place which he has set." For it is both a place of refuge for pilgrims and refreshment food for hungry servants, to whom reward is promised when they will reign. Therefore, what God has prepared, the Apostle says, speaking to those who love Him: "God has revealed to us by His Spirit," by which alone even the Blessed John could penetrate these depths, and by this number of days, which make three years and six months, signifies all the times of Christianity even in this place, from when the preaching of Christ began, and grows bearing fruit until the end. And there was a battle in heaven, Michael and his angels fought against the dragon, and so forth. We should not think that the devil and his angels dared to fight in heaven, since not even Job could tempt here, unless God permitted. But "heaven" here more clearly denotes the Church, where a constant battle is waged against spiritual wickedness by each of the faithful. Hence the Apostle says: "For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world." However, Michael and his angels are said to fight against the devil because, according to God's will, by praying for the traveling Church and providing assistance, they rightly understand to fight for her. "Are they not all ministering spirits," says the Apostle, "sent forth to minister for them who shall be heirs of salvation?" For Michael's name is interpreted to mean "help of God," and fittingly this task is especially attributed to him. Indeed, Daniel said that Michael would come to the Church's aid in the final tribulation: "At that time shall Michael stand up, the great prince who stands for the children of your people: and there shall be a time of trouble, such as never was since there was a nation even to that same time. And at that time your people shall be delivered, every one that shall be found written in the book." His angels, who are said to belong to him, are used here in the manner of speech we find in: "For their angels always behold the face of my Father who is in heaven," namely those who have begun to be citizens by believing in Christ. Thus, here, "his angels," because they are believed to be protected under one presiding king and blessed by one life-giving spirit. And the dragon fought and his angels, but they did not prevail, nor was their place found any more in heaven. The devil and his angels are understood to be not only those who are similar to him in nature and will, but also men who, ensnared by them, have become followers of such beings. For, depending on the quality of their wills, it is said of the devil: "An evil man has done this," and of Judas: "He is a devil." The devil is described as having a two-part body among his own. However, he is said to be expelled by those who, after renouncing him and receiving the faith of Christ, no longer repeat his errors but persist in pure-hearted love, good conscience, and genuine faith. Either because the Church, now separated from all mixture of evils and soon to be glorified in future blessedness, will grant no further place to the devil and his angels either to seduce the wicked or to test the good. Hence the Psalm noting this says: "I passed by, and lo, he was gone; and I sought him, but his place could nowhere be found." And that great dragon was cast out, that old serpent, called the Devil, and Satan, who deceives the whole world: he was cast out into the earth, and his angels were cast out with him. "Earth" here is understood as those who are worldly-wise, in whom the prevailing sentiment of the devil is recognized to dwell: "You will eat dirt all the days of your life." Excluded from spiritual things, he invades the worldly-minded who are fit for his purposes due to their deeds; this means to be thrown down from heaven and cast onto the earth. And I heard a loud voice in heaven saying: "Now has come salvation, and strength, and the kingdom of our God, and the power of his Christ." It is clearly shown in what sense we should understand this heaven. For we know that in the Church, through Christ's victory, salvation has been achieved, through which, once it was known, he also received the power of binding and loosing, when in Peter, signifying all, he heard: "Whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven." About this, the Lord says: "All authority in heaven and on earth has been given to me," not the power he always had, but which he began to possess in the Church from the time he willed to have it as the head in its members. For the accuser of our brothers has been thrown down, he who accuses them before our God day and night, and they have overcome him by the blood of the Lamb and by the word of their testimony. Recently, in a manner of speaking, from the perspective of the angels, it says "the accuser of our brothers," that is, of our fellow citizens in the future, but now of the strangers. For now, the faithful strive towards that heavenly city, the New Jerusalem, which the angels happily inhabit. And when they are said to rejoice that he has been thrown out of the heavens and cast down to the earth, they rejoice in the redemption of those whom the Lord has deemed worthy to prepare as a temple for Himself to inhabit. For the soul of the just is the seat of wisdom. About the earthly ones, to whom he is said to have descended, the angels, by understanding the innermost places of divine justice, praise together and always blessedly sing of His mercy and judgment, as both the goodness of God is shown in the redeemed and the fairness of God in the lost. For as they overcame through the blood of the Lamb, they are said to have been able to overcome the devil. And what follows, "They did not love their lives to the point of death," they certainly believe they have received that charity, which is poured into our hearts, not from us, but through the Holy Spirit who has been given to us. It teaches us to rejoice over this great good, saying: "Therefore rejoice, heavens, and you who dwell in them." Here, as above, let the church recognize heaven in the angels so that both may fittingly rejoice in the Lord, since humans are believed to associate with angels, and angels serve the human nature in Christ. What follows is: "Woe to you, earth and sea, for the devil has come down to you in great wrath, knowing that he has a short time left." Just as it taught that there should be rejoicing for the redeemed, it also taught that there should be mourning for the doomed. Hence, Ezekiel says he saw a book written with lamentation, song, and woe: the tears of the repentant in lamentation, the joy of the saints in song, and woe properly reveals the condemnation of the wicked, whom he also mentions here, saying: "Woe to you, earth and sea," etc., knowing that he has a short time left. Hence, being compelled by the undefeated power of the Lord, he confesses, saying: "Have you come to destroy us before our time?" And when the dragon saw that he had been thrown down to the earth, he pursued the woman who had borne the male child. This is, as we have mentioned before, the devil waging relentless war against the church. For the more he is cast out and overcome, the more fiercely he continues to multiply his deceits. And the woman was given two wings like those of a great eagle, so that she might fly to the desert to her place. The church uses the two Testaments like wings, by which, being taught, she strives to flee the snares of the enemy and, informed by commandments and examples, she overcomes. She is also guided by the twin love for God and neighbor. The place in the wilderness signifies this worldly pilgrimage; for as long as we are in the body, we are strangers away from the Lord. Especially in the heart, he who departs from the world not in location but in affection. The prophet says: "Behold, I have fled away and stayed in the wilderness; I waited for Him who would save me." Appropriately here, the likeness of an eagle is mentioned, which, being known to soar higher than other birds, yet seeing food from afar, driven by natural need, quickly descends to lower places. Just as the church, in its spiritual members, seeks and savors the things above with the mind, but, weighed down by the weakness of the body, is subject to the necessities of bodily need, "for which it groans and labors even now, for the creation was subjected to futility, not willingly, but because of Him who subjected it in hope." Again, "For if we are beside ourselves, it is for God; if we are in our right mind, it is for you." Where she is nourished for a time, times, and half a time, away from the serpent's face. This represents the duration of three years and six months; it again signifies the time until the end of the world when the church of Christ spreads, fleeing the worship of idols and all the errors of the serpent. This is what it means "away from the serpent's face," whom it mentions above as the dragon, for she overcomes him by the blood of the lamb, so she can truthfully sing: "You will tread on the lion and the dragon." And the serpent spewed water out of his mouth after the woman, like a river, to sweep her away. The water represents the surge of persecutors. Hence the psalm says: "If men rise up against us, perhaps they would swallow us alive when their anger is kindled against us, perhaps the waters would swallow us up; the torrent would go over our soul," and so on. But the earth helped the woman, and the earth opened its mouth and swallowed up the river which the dragon had spewed out of his mouth. Although the earth can also be understood here as the church, as in the psalm: "Who established the earth upon its foundations, so that it will not totter forever and ever," that is, in the saints, whose prayers, teachings, and saving works uncover and nullify the deceptions of the enemy. However, it is better understood here as the human nature in Christ. This is the truth that has arisen from the earth, always appearing before the face of God, as the apostle says, interceding for us. This earth, by taking death upon itself, is said to "open its mouth," when it is known to have absorbed the author of death with the abundance of its life, and nevertheless taught to absorb, when, sitting on the mountain, opening His mouth, He gave superior commandments to the disciples, nullifying the law of commandments with decrees. And the dragon was enraged with the woman, and he went to make war with the rest of her offspring, who keep the commandments of God and have the testimony of Jesus Christ. Seeing that he could not continue the persecution, nor bring his harmful desires to fruition, by which he thought or wished he could remove the church of Christ from the world, especially with the trophy of the Lord's body prevailing in the heavens, reigning on the earth, and ruling in the underworld. For this, the apostle says: "Christ died and rose again, so that He might be Lord of both the dead and the living." Also, "that at the name of Jesus every knee should bow, in heaven and on earth and under the earth." Seeing this, he ceaselessly endeavors to wage war against the rest of the seed of the church through each generation, whom he now knows he cannot entirely eradicate from the world because, as it is said, "the gates of hell shall not prevail against it." Thus, Christ, wonderfully using him, fittingly gathers many martyrs for Himself, while deciding that the dragon and his allies should be punished with more severe penalties. Therefore, I think this book is more aptly concluded with the memorable victory of the same church, whose memory cannot perish from the world.

In Apocalypsin III, Cap. XI, at Revelation 11:17... through In Apocalypsin III, Cap. XII, at Rev. 12:1 to end of Revelation 12 (pp. 175- 190) Et septimus angelus tuba cecinit et factae sunt in caelo uoces magnae dicentes : Factum est regnum dei nostri et Christi eius, et regnabit in saecula saeculorum. Et uiginti quattuor seniores qui in conspectu dei sedent in suis sedibus ceciderunt in facies suas, et adorauerunt deum dicentes : Gratias agimus tibi, domine deus omnipotens, qui es et fuisti, quod potestatem tuam magnam accepisti et regnasti. Et gentes tratae sunt, et aduenit ira tua, et tempus mortuorum, reddere mercedem seruis tuis el prophetis et timentibus nomen tuum, pusillis et magnis, quique exterminandi sunt qui terram corruperunt. De senioribus satis fuerit superque praemissum quid intellegi debeat. Initium autem nunc memorauit et finem dispensationis Christi, nam dicendo regnasti et gentes iratae sunt primum Christi demonstrat aduentum. Quod uero sequitur, uenit ira tua et tempus mortuorum, uel sicut alia translatio habet quo de mortuis iudicetur, secundus aduentus ostenditur, quando et mercedem sancti et prophetae timentesque nomen eius recipient pusilli et magni, perfecti et paruuli, quia imperfectum meum inquit uiderunt oculi tui et in libro tuo omnes scribentur. Et ne sibi inpunitatem mali promitterent subiecit quique exterminandi sunt qui terram corruperunt, sicut psalmus dicit: Vultus autem domini super facientes mala. Ecce, inquit, uae tertium uenit in uoce septimi angeli, et cum cecinisset non nisi ecclesiam dixit laudantem dominum et gratias agentem, unde intellegimus bonorum remunerationem non esse sine uae malorum. Inde psalmus: Cum exarserit inquit in breui ira eius, utique super malos, beati omnes qui confidunt in eum. Sic et nunc ipsa ecclesia dicit: Venit ira tua et tempus mortuorum dare seruis tuis mercedem et cetera; hoc est uae nouissimum. Recapitulata sane domini natiuitate corporea, eadem aliter ac latius dicturus insinuat. Et apertum est templum dei in caelo. Nato domino Christo manifestatum est templum dei in caelo, id est in ecclesia. Templum dei Christi corpus intellegi potest, unde idem dominus: Soluite inquit templum hoc et in tribus diebus resuscitabo illud. Aliter hic sub multiplici significationum uarietate certa potest intellegentia uestigari, ut unaquaeque res suae proprietati aptius reddita lucidius possit agnosci. Cum enim arca plerumque significet ecclesiam, hic in templo arcam paruisse describit, et addendo arcam testamenti aliquid altius intellegendum admonuit; dicendo etiam in caelo secretum nos aliquid penetrare persuadet, ut iste sit intellectus: templum ecclesia, arca testamenti mysterium incarnationis Christi, qui ad morem illius arcae et tabulas intra se testamenti gerebat, qui legem non soluere uenerat sed adimplere, quotquot enim promissiones dei sunt ait apostolus in illo. Et urnam auream habentem manna, quia spiritale pabulum intra corpus sapientiae fulgore decorum gerit, intellectualiter praerogandum; panis enim dei est, qui de caelo descendit et dat uitam mundo. Et uirga Aaron, eo quod intemerata uirgine singulariter nouo ortu progenitus, intra tectorium carnis instar amigdalae, omnes thesauros sapientiae et scientiae penes se habere narratur absconditos. Hinc psalmus: Exsurge inquit domine in requiem tuam, tu et arca sanctificationis tuae et cetera quae eidem concinunt sensui. Sic enim promittit deus per Hieremiam aboleri arcam testamenti de cordibus hominum, illam utique hebraeorum et Hierusalem, id est ecclesiam uocari thronum domini, dicens: Cum multiplicati fueritis et creueritis super lerram, dicit dominus: Non dicent iam arca testamenti domini, neque ascendet super cor. In illis diebus et in tempore illo uocabunt Hierusalem. thronum domini, et congregabuntur ad eam omnes gentes in nomine domini. Et facta sunt fulgura et uoces et tonitrua et terraemotus et grando magna. Fulgura, uirtutes quibus suos Christus dominus fecit fulgere discipulos. Voces et tonitrua, praedicationes quibus tamquam nubes apostoli populis intonabant. Terraemotus, strepitus concitus populorum quibus persecutiones crescenti ecclesiae saepius ingerebant. Grando semper se plus frangendo fructibus inlisa nocet, seque uastando comminuit. Sic etiam saeua gentilium multitudo, quae fidem Christi persequebatur, ipsam postea sectando, facta est numero uel parua uel nulla. Haec dixerat facta et in descriptione praedicationis septem angelorum ab ipso aduentu domini, et generaliter ab origine in finem; deinde per partes quemadmodum facta sint, ita et nunc ut templum dei in caelo apertum sit, et pugnae secutae, dicens: In Apocalypsin III, Cap. XII Signum magnum uisum est in caelo. Quod nunc quoque uidetur in ecclesia, id est sapientiae dei humanam naturam sancto spiritu operante coniungi, et ex utraque unum eundemque Christum mediatorem dei et hominum fieri, praedicari uel credi, ipso dicente: Soluite templum hoc et in tribus diebus resuscitabo illud, et euangelista: Ipse autem dicebat de templo corporis sui. Mulier amicta sole, et luna sub pedibus eius. Frequenter dictum est genus in multas diuidi species quae unum sunt, nam quod est caelum, hoc templum in caelo, hoc mulier amicta sole et luna sub pedibus eius, id est ecclesia Christo induta, propter eius dilectionem mutabilia cuncta calcantem. Neque enim his mutabilibus rapitur quae stabili coherens bono ueraciter dicit: Mihi autem adiungi deo bonum est. Hinc illae uoces sunt quas de ecclesia legimus: Speciosa sicut sol, perfecta sicut luna, et iterum: Sic et luna perfecta in aetermum, et testis in caelo fidelis. Peregrinantem ecclesiam sane dicit, aliter post humanam Christi natiuitatem uidemus multas hereticorum easdemque falsas proferri sententias. De hoc namque templo aliud Valentinus, aliud Bardesanes, aliud Apollinaris, aliud Nestorius, aliud Eutyches, aliud Timotheus Elurus, heresiarches, prout libuit mentiti dixerunt, ut tamquam ueritas de terra orta sit et pugnae secutae sint, ut unde orthodoxi et fideles adquirunt praemium, inde heretici male de Christi incarnatione sentientes incurrant damnationis aeternae supplicium. Hinc de ipso a Simeone dictum in euangelio meminimus: Ecce positus est hic in ruinam et resurrectionem multorum in Israhel, et in signum cui contradicetur. Et in capite eius corona stellarum duodecim, id est ecclesiae; duodenario apostolorum numero primordia dicit fundatae mox ecclesiae decorari. Hinc psalmus dicit: Posuisti in capite eius coronam de lapide pretioso. Et erat pregnans mente, non uentre, et exclamabat (in conualle plorationis) gemebunda et cruciabatur ut pareret. Ecclesia spiritaliter et quos parturit, parit, etiam genitos parturire non desinit. Hinc apostolus: Filioli inquit mei, quos iterum parturio, donec Christus formetur in uobis. Et uisum est aliud signum in caelo, et ecce draco rufus magnus, cruentus uidelicet et saeuitia uastus, habens capita septem et cornua decem, et super capita eius diademata septem. Capita septem reges sunt, cornua uero regna, de quibus suo loco erit plenius disputandum. Et cauda eius trahebat tertiam partem stellarum caeli et deiecit eas in terram. Cauda prophetae iniqui sunt, per quos suam inimicus nequitiam implet. Hinc Esaias dicit: Propheta docens mendacium, ipse cauda est. Qui eorum doctrinis inherent in terram praecipitari dicuntur. Tertiam porro partem stellarum caeli, illud memorat corpus omne malorum, siue in angelis quos de caelo secum pari ruina detraxit, siue in hominibus quos seducit; stellas autem quos de bonis diabolus reprobos facit. Et draco stetit in conspectu mulieris quae paritura erat, ut cum peperisset natum eius comederet. Id est insidiator diabolus nouum hominem qui secundum deum creatus est, etin quo renouamur spiritu mentis nostrae, iustitia et sanctitate ueritatis molitur occidere, cum in unoquoque fidelium eius in ecclesia exortum captiose dicitur operire uel profectum extinguere. Hoc etiam in unum hereticum contigisse meminimus, letali somnolentia suum natum usque ad mortem legitur praefocasse, in quo nouitas uitae, in qua ambulare iubemur, necari prophetice figuratur. In conspectu autem mulieris stetisse dicitur, et quoniam illa tuum inquit obseruabit caput et tu insidiaberis calcaneo eius. Et peperit masculum qui recturus est omnes gentes in uirga ferrea. Ideo masculum, quod uirili sexui nouerimus tamquam superiori iure deberi uictoriam. Recte hic caput ecclesiae Christus in singulis membris dicitur nasci, qui cognoscitur principari. Ipse enim auctor et consummator est fidei, in quo faciemus uirtutem. In uirga ferrea, id est in inflexibili iustitia regit in bonis, confringit in malis. Quod etiam eius ecclesiae tamquam corpori coaptatur ex capite, omnes enim qui baptizati estis Christum induistis, et erunt duo in carne una, quod in Christo intellegendum dicit apostolus et in ecclesia. Raptus est filius eius ad deum et ad thronum eius. Licet in capite Christus praecesserit, qui peracta dispensatione ascendit ad patrem, congruit tamen et corpori. Hinc sunt illae uoces apostoli: Qui nos resuscitauit et consedere fecit in caelestibus, et: Conuersatio nostra in caelis est, et: Si conresurrexistis cum Christo, quae sursum sunt quaerite, ubi Christus est in dextera dei sedens. Quodsi etiam de Christi persona specialiter uelis accipere, excepto cruciatu, quem in partu beatae Mariae non est credendum habuisse, quam nouimus nullum in conceptu peccatum libidinis contraxisse, recte possis cetera coaptare, si rufi draconis insidias, persecutiones quas ab ipsis incunabulis ab Herode Christus pertulit, et deinceps usque ad mortem crucis subire uoluit cognoscamus, qui cum mortem eius inhians appetit, eius resurrectione frustratus. Ad thronum dei, id est ad dexteram patris raptum ingemuit. Et mulier fugit in solitudinem ubi habet locum praeparatum a deo, ut eam illic aleret diebus mille CCLX. Solitudinem ponit huius uitae peregrinationem, in qua singulari spe beatae remunerationis ut passer singularis uiuit ecclesia, quae a rege suo accepit potestatem calcandi super serpentes et scorpiones et super omnem uirtutem inimici tamquam draconis rufi. Nam etiam populus Israhel per heremum ductus, ignitos serpentes serpentis aenei uisu potuit superare. Omnia enim haec inquit apostolus in figura nostri facta sunt, et sicut illos manna uisibili, sic nunc ecclesiam pascit pane caelesti. Praeparatum autem locum habet, de quo propheta dicit: In locum quem disposuit, quod quia eum nec oculus uidit, nec auris audiuil nec in cor hominis ascendit, quia cor hominis illuc debet ascendere, humani sermonis pace mutua conpellente, locum dispositum et locum paratum potuit uterque proferre, cum antea praemitteret dicens: Beatus uir cuius est susceptio eius abs te, domine, ascensiones in corde eius disposuitin conualle plorationis, in locum quem disposuit. Idem namque et refugii locus est peregrinis et refectionis cibus esurientibus seruis, qui merces promittitur regnaturis. Haec ergo quae parauit deus apostolo dicente diligentibus se: Nobis inquit reuelauit deus per spiritum suum, quo uno reuelante haec profunda etiam beatus Iohannes potuit penetrare, isto sane dierum numero, qui tres annos et sex menses faciunt, omnia christianitatis tempora etiam hoc loco significat, ex quo Christi praedicatio coepit, et usque in finem fructificans crescit. Et accidit proelium in caelo, Michahel et angeli eius ut pugnarent cum dracone, et cetera. Non hic putandum est diabolum angelosue eius in caelo ausos fuisse pugnare, cum nec Iob hic possit, nisi deo permittente, temptare. Sed caelum hic ecclesiam manifestius declarauit, ubi contra spiritales nequitias ab unoquoque fidelium iugiter dimicatur. Hinc apostolus: Non est uobis conluctatio aduersus carnem et sanguinem, sed aduersus principes et potestates et aduersus mundi rectores tenebrarum harum. Ideo autem hic Michahelem cum angelis suis contra diabolum confligere dicit, quia secundum dei uoluntatem pro peregrinante ecclesia orando et adiutoria ministrando recte intellegitur pro ea confligere. Nonne sunt omnes inquit apostolus administratores spiritus, in ministerium missi propter eos qui hereditatem capiunt salutis aeternae? Nam et nomen ipsius Michahel adiutorium dei interpretatum dicitur, et congrue hoc ei opus specialiter deputatur. Ipsum enim et Danihel in nouissima pressura in adiutorium dixit ecclesiae esse uenturum: In tempore inquit illo consurget Michahel princeps magnus, qui stat pro filiis bopuli tui, et ueniet tempus quale non fuat ab eo quo gentes esse coeperunt usque ad tempus illud. Et in tempore illo saluabitur populus tuus, omnis qui inuentus fuerit scriptus in libro. Quod uero angeli eius esse dicuntur, eo hic locutionis genere usus est, quo legimus: Quoniam angeli eorum semper uident faciem patris mei qui in caelis est, eorum scilicet quorum ciues esse in Christum credendo coeperunt, sic et hic angeli eius, quia uno praesidente rege muniri et uno spiritu creduntur uiuificante beari. Et draco pugnauit et angeli eius, neque ualuerunt, neque locus eorum amplius in caelo inuentus est. Diabolus et angeli eius intellegendi sunt non solum qui ei natura et uoluntate similes, sed et homines, qui eorum laqueis irretiti, talium fuerint sectatores. Nam pro qualitatibus uoluntatum et de diabolo dictum est: Malus homo hoc fecit, et de Iuda: Diabolus est. Bipartito quippe corpore diabolus in suis traditur, uictus autem ab eis dicitur expelli, qui post renuntiationem eius, fide Christi percepta, errores eius ultra non repetunt, sed in eis caritas perseuerat de corde puro et conscientia bona et fide non ficta ; siue quia ab omni malorum conmixtione iam separata ecclesia, et futura beatitudine glorificata, diabolo et angelis eius nullus neque seducendi malos, neque probandi bonos, locus amplius tribuetur, unde psalmus ipsum notans dicit: Transiui et ecce non erat, et quaesiui eum, et non est inuentus locus eius. Et missus est ille draco, serpens magnus antiquus, qui dicitur diabolus et Satanas, qui seducebat totum orbem terrarum : missus est in terram, et angeli evus cum eo missi sunt. Terra hic terrena sapientes dantur intellegi, in quibus illa sententia praeualente diabolus cognoscitur habitare: Terram comedes cunctis diebus uitae tuae. Ab spiritalibus enim exclusus, suis meritis aptos terrenos inuadit, hoc est de caelo praecipitari et in terram mitti. Et audiui uocem magnam de caelo dicentem : Facta est salus et uirtus, et regnum dei nostri, et potestas Christi eius. Euidenter ostenditur in quo nos caelo intellegere ista conueniat. In ecclesia namque factam nouimus uictoria Christi salutem, per quam cognitam accepit etiam potestatem ligandi soluta et soluendi ligata, cum in uno Petro generali significatione omnis audiuit: Quae ligaueris super terram ligata erunt et in caelis, et quae solueris soluta. De hac dominus dicit: Data est mihi omnis potestas in caelo et in terra, non quam semper ipse habuit, sed quam in ecclesia ex tempore quo ipse uoluit tamquam caput in membris habere coepit. Quoniam praecipitatus est accusator fratrum nostrorum qui accusabat eos in conspectu dei nostri diebus ac noctibus, et superatus est ab ipsis propter sanguinem agni, et propter uerbum testimonii eorum. Praemisso nuper locutionis genere ex persona angelorum dicit accusator fratrum nostrorum, id est ciuium in futuro nostrorum, nunc autem peregrinorum. Ad illam quippe ciuitatem caelestem Hierusalem fideles nunc tendunt, quam angeli feliciter incolunt. Quod autem de caelis exclusum et in terram missum gaudendo dicere perhibentur, illorum redemptioni congratulantur, quos sibi dominus ad inhabitandum praeparare dignatus est templum. Anima enim iusti sedes sapientiae. De terrenis autem, in quos dicitur descendisse, diuinae iustitiae penetralia angeli cognoscendo conlaudant, eique misericordiam et iudicium semper beati decantant, cum et in redemptis bonitas et in perditis aequitas diuina monstratur ; nam ut et illi uincerent per agni sanguinem dicuntur diabolum superare potuisse. Et quod sequitur: Nec amauerunt animam suam usque ad mortem, illam utique accepisse credendi sunt caritatem, quae diffunditur in cordibus nostris, non ex nobis, sed per spiritum sanctum qui datus est nobis. Huic tam magno bono congratulandum docet dicens: Propter hoc exultate caeli et qui habitatis in eis. Hic sicut superius in angelis caelum ecclesia cognoscatur, utrisque conuenit in domino concorditer gratulari, cum et homines angelis sociari creduntur, et angeli humanae in Christo substantiae famulantur. Sequitur: Vae uobis, terra et mare, quoniam descendit ad uos diabolus cum ira ingenti, sciens modicum sibi tempus superesse. Sicut redemptis exultatio, sic pereuntibus planctum docuit exhiberi. Hinc Ezechihel dicit se librum uidisse habentem scriptum lamentum, carmen et uae: in lamentatione paenitentium fletus, in carmine iucunditatem sanctorum insinuat, uae autem malorum condemnationem proprie manifestat, quos etiam hic memorat dicens: Vae uobis, terra et mare et cetera, sciens modicum sibi tempus superesse. Hinc domino inuicta potestate coactus confiteri dicit: Venisti ante tempus perdere nos ? Et cum uidisset draco quod esset deiectus in terram, persecutus est mulierem quae illum masculum pepererat. Hoc est. quod praemisimus, inextricabiles inimicitias contra ecclesiam diabolum gerere, quanto enim uincendus excluditur, tanto acrius suas non desinit multiplicare uersutias.  Et datae sunt mulieri duae alae quasi aquilae magnae ut uolaret in solitudinem in locum suum. Ecclesia in modum alarum duobus utitur testamentis, quibus edocta insidias inimici et praeceptis fugere studet instructa et exemplis superat informata. Gemina quoque regitur dei et proximi caritate. Locus autem solitudinis huius mundanae peregrinationis, quamdiu enim sumus in corpore peregrinamur a domino, quod maxime corde gerit, qui non locis sed affectu de mundo discedit, et propheta dicit: Ecce elongaui fugiens et mansi in solitudine ; expectabam eum qui me saluum faceret. Congrue autem hic aquilae similitudinem memorat, quae cum prae ceteris auibus cognoscatur amplius euolare, uiso tamen eminus cibo, indigentia naturali subacta, mox ad ima descendit, sicut ecclesia in spiritalibus membris cum ea quae sursum sunt mente petat et sapiat, infirmitate tamen corporis adgrauata, necessitatibus subiacet indigentiae corporalis, pro quibus ingemescit et parturit usque adhuc, uanitati enim creatura subiecta est, non uolens, sed propter eum qui subiecit in spe. Item: Siue enim mente excessimus deo, siue temperantes sumus uobis.  Vbi alitur tempus et tempora et dimidium temporis abante facie illius serpentis. Trium annorum tempore et sex mensium : hoc rursus significat tempus quo usque ad finem mundi Christi ecclesia propagatur, idolorum culturam fugiens omnesque serpentis errores. Hoc est quod dicit a facie illius serpentis, quem draconem superius memorat, quod eum in sanguine agni uicit, ut ueraciter cantet: Super aspidem et basiliscum ambulabis et conculcabis leonem et draconem. Et misit ille serpens ex ore suo post mulierem aquam in modum fluminis ut eam perderet. Impetum persecutorum aqua significat, hinc psalmus: Cum insurgerent homines super nos, forsitan uiuos: absorbuissent nos, cum irasceretur animus eorum super nos forsitan uelut aqua deglutisset nos, torrentem pertransiuit anima nostra, et cetera.  Sed adiuutt terra mulierem et aperuit os suum et absorbuit flumen quod draco ex ore suo emiserat. Licet terra possit hic quoque ecclesia intellegi, sicut in psalmo: Qui fundauit terram super stabilitatem suam, non inclinabitur in saeculum saeculi, id est in sanctis, quorum preces atque doctrinae et dispensatio salutaris inimici uersutias detectas euacuant. Melius hic tamen intellegitur terra humana in Christo natura, ipsa est ueritas quae de terra orta est, qui uultui dei semper apparens, sicut apostolus dicit, pro nobis interpellat. Haec enim terra susceptam in se deglutiens mortem tamquam os dicitur aperire, quando abundantia uitae suae auctorem mortis cognoscitur sorbuisse, et absorbendum nihilominus docuisse, quando in monte sedens aferiens os suum ampliora praecepta discipulis tradidit, legem mandatorum decretis euacuans.  Et iratus mulieri abiit facere bellum cum reliquis de semine eius qui obseruant praeceptum dei et habent testimonium Iesu Christi. Videns non posse continuari persecutionem, neque ad effectum noxia uota perduci, quibus ecclesiam Christi de mundo auferri posse putabat uel affectabat, scilicet dominici corporis tropeo in caelestibus praeualente, et in terrestribus dominante, atque inferis inperante. Ad hoc enim inquit apostolus Christus mortuus est et resurrexit, ut mortuorum et uiuorum dominetur. Itemque: Vt in nomine Iesu omne genu flectatur, caelestium et terrestrium et infernorum. Hoc inquam uidens, bellum quidem reliquis de semine ecclesiae per singulas generationes indesinenter molitur ingerere, quam se iam nouit de mundo eradere omnino non posse, quia portae ait inferorum non praeualebunt aduersus eam. Illo itaque Christus mirabiliter utens, multiplicatos sibi martyres opportune conquirit, draconem uero cum sociis acrioribus plectendum suppliciis definiuit. Quocirca hunc librum eiusdem ecclesiae puto memorabili aptius concludi uictoria, cuius de mundo non potest perire memoria.

Book IV, Chapter XVI, at Revelation 16:5 "And I heard," he says, "the angels of the waters saying: 'You are just, O Lord, the One who is and who was.'” The angels of the waters are heralds of the peoples, resounding from their innermost feelings with divine praises. "And you are holy because you have judged in this way: For they have shed the blood of saints and prophets, and you have given them blood to drink, for they are deserving." While both the Jews and the Gentiles have physically shed the blood of the saints, which the Lord mentions as requiring recompense, saying, "from the blood of Abel to the blood of Zechariah", this could also refer to the blindness of misinterpretation. This means that those who misuse the prophecies and twist their meanings are also seen as shedding the blood of the prophets. It's like saying that those who interpret spiritual law in a carnal way are justly handed over to the corruptions of the flesh and blood, where both the sins and the punishments for sins are recognized. Hence, the apostle says: "Because they did not receive the love of truth so as to be saved, God will send them a powerful delusion so that they will believe the lie, and they will all be judged who did not believe the truth but took pleasure in wickedness."

In Apocalypsin IV, Cap. XVI, at Revelation 16:5 (p. 228-29) Et audiui inquit angelos aquarum dicentes : Iustus es, qui es et qui fuisti; angelos aquarum nuntios populorum interiore affectu diuinis laudibus concrepantes. Et qui es pius, quoniam sic iudicasti : Quoniam sanguinem sanctorum et prophetarum effuderunt, ideoque dedisti eis sanguinem bibere, quoniam digni sunt. Licet corporaliter quoque et iudaei et gentes sanctorum sanguinem fuderint, quem dominus memorat exigendum, a sanguine, inquit Abel usque ad sanguinem Zachariae. Potest tamen etiam illius plaga caecitatis intellegi, ut et illi cognoscantur sanguinem prophetarum fudisse, qui eis abutentes eorum sensus in aliud deriuant : quomodo si diceret, qui spiritalem legem carnaliter sapuerunt, iuste corruptionibus carnis et sanguinis addicti traduntur, ubi et peccata et poena cognoscitur peccatorum. Hinc apostolus dicit: Eo quod caritatem ueritatis non receperunt ut salui fierent, ideo mittet illis deus operationem erroris ut credant mendacio, et iudicentur omnes qui non crediderunt ueritati sed consenserunt iniquitati.

John Chrysostom on Psalm 132

John Chrysostom, Expositions on the Psalms, Exposition on Psalm 132

For the 131st Psalm. Remember, O Lord, David and all his meekness. In some places, they wish to be saved merely by the remembrance of their ancestors. But here, they also speak of their accomplishments and the cause of all good things: gentleness, humility, meekness, which Moses was especially admired for. For he was, it says, the meekest of all men upon the earth. But some heretics, seizing upon his behavior and what has been said, exclaim: "What are you saying? Was he not the very man who, inflamed with anger, struck down the Egyptian and killed him? The one who filled the Jews with blood from civil wars and battles? Who commanded kinsmen to commit murder? Who parted the land with a curse, brought down lightning from above, drowning some and setting others on fire? If he was meek, then who would be wrathful and harsh?" Cease speaking idly. For he was meek, the meekest of all men, and I say this and will not retract saying it. And if you wish, I will attempt to prove his meekness not from other places, but from these very things you've mentioned. I could have mentioned the words spoken about his sister to God, the supplication he offered for the nation, all those apostolic words worthy of heaven, and the gentleness with which he addressed the people. I could mention these and many more things. But if you wish, let's leave these aside. Let's demonstrate from the accusations of his enemies that he was the meekest, even when some think of him as harsh and wrathful because of them. How shall we demonstrate this? First, let's differentiate and define what meekness is, and what harshness is. For neither is striking simply harshness, nor is sparing simply meekness. The meek person is one who can bear wrongs done to himself, but defends those wronged, and becomes a vehement avenger of those oppressed. The person who isn't like this, who is sluggish, sleepy, and no better than a corpse, is not meek, nor gentle. To ignore those being wronged, not to grieve for those being harmed, or to not get angry at the oppressors, is not virtue, but vice. Hence, not meekness, but sluggishness. Thus, this very thing proves his meekness: that he was so fervent that he could not restrain his indignation for justice when he saw others being wronged. But when he himself suffered wrongdoing, he neither retaliated nor pursued, but continuously remained philosophical." But if he was harsh, and angry, he would not have been so passionate and fervent on behalf of others, but rather, he would have been content to remain calm for his own sake. But much more then, he would have been provoked to anger. For you know, we feel more pain for our own than for strangers. And when others suffered wrong, he defended them no less than those suffering; but the wrongs done to him, he endured with great patience, being extreme in both — showing his hatred for evil in the one case, and his patience in the other. But tell me, what should he have done? Overlook the injustices taking place, and allow evil to spread among the masses? But this isn’t the role of a demagogue, or of someone patient and forgiving, but of someone sluggish and fallen. You don’t blame a doctor for cutting off a spreading gangrene throughout the body, but you say he is extremely harsh, wanting to stop a disease, far more severe than gangrene, flowing through the entire populace with a harsher blow? But this is the view of an ignorant judge. For the protector of the people, dealing with such a large and hard-hearted nation, harsh and inhospitable, should prevent harm from the outset, and block it from the front door, so that the danger does not progress further. But he destroyed Dathan and Abiram, you say. What do you mean? Should he have watched the priesthood being trampled, God's laws being overthrown, and the whole institution of priesthood, the very thing that holds everything together, being dissolved, making the sanctuary accessible to all, and due to their negligence, allowing those who wished to tread on sacred grounds, turning everything upside down? But this was not an act of gentleness, but of inhumanity and cruelty, to overlook so much growing evil, and to spare a few hundred, while losing tens of thousands. Tell me, when he ordered the slaughter of those responsible, what should he have done? With God's anger increasing, with impiety on the rise, and no one being able to snatch them from His wrath? Allow the heavenly blow to strike all tribes and deliver the entire nation to total destruction, and after the punishment, witness an incurable sin? Or by the punishment and death of a few bodies, to both eliminate the sin and avert the anger, and make God gracious to those who have committed such things? If you thus scrutinize the matter of justice, you will see that from this perspective, he was indeed very gentle. 2. But leaving these matters, which were mentioned for those who love learning, lest we make the side matter greater than our immediate task, let's turn to the issue at hand. And what was the matter at hand? "Remember, O Lord, the afflictions of David, and all his gentleness; how he swore to the Lord, and vowed to the God of Jacob." Intending to speak about gentleness, but omitting the stories about Saul, about his brothers, about Jonathan, the patience against the soldier who showered him with many insults, and other stories more numerous than these, he directs the discourse to another chapter, which was particularly filled with great zeal. Why does he do this? For two reasons: firstly, because this is what pleases God the most: "For whom will I look upon," He says, "but to the meek and quiet, and the one trembling at my words?" Secondly, because this was most urgent: the rebuilding of the temple, the construction of the city, and the restoration of the old commonwealth. The discourse is directed especially towards this. And while the one is clear and acknowledged, the one universally manifest, that of gentleness – which was especially needed for the task at hand – is brought forward. For what did they desire to see? The temple rebuilt, and the old sanctity restored. Since David shone especially in this respect, as if demanding from God the construction of the temple in return for his own zeal, he says: "Remember, O Lord, the afflictions of David, and all his gentleness; how he swore to the Lord, and vowed to the God of Jacob: If I go into the tent of my house, if I go up upon the bed of my couch, if I give sleep to my eyes, or slumber to my eyelids, or rest to my temples, until I find a place for the Lord, a tabernacle for the God of Jacob." And what does this have to do with you? Because I am his descendant, he says, and since you've embraced him with such enthusiasm, you promised to establish his lineage and kingdom, for this reason we demand these agreements now. And he didn't say, 'until I build it' (for this wasn't imposed on him), but rather, 'Until I find a place for the Lord, a dwelling'. Then he pursues the one who built; he presents the one who promised, so that you might learn how valuable correct intention is and how God always determines the reward based on intention. Therefore, he remembers him more, since he is more the builder than the child. The one had promised, the other was commanded. And see his eagerness. He says he won't only not enter a house, nor even lie down on a bed, but he won't even enjoy those things that are naturally necessary, until he finds a place and dwelling for the God of Jacob. The very opposite of what they complained to God about, saying: 'You dwell in hollow houses; but my house is a wilderness. Until I find a place for the Lord, a tent for the God of Jacob.' Again, see from this the dedication, and the worried soul. The king says, 'Until I find a place for the Lord, a tent for the God of Jacob', the one who rules all. For he didn’t simply want to build, but in the most suitable place, fitting for the temple, and this required searching; thus he was vigilant in spirit. Behold, we have heard of it in Ephrathah, we found it in the fields of the woods. He recounts ancient tales now, showing that even before for a long time the ark moved from place to place. This is why he says: 'Behold, we have heard of it in Ephrathah'; that is, our fathers told us this, we hold this from hearing that it moved everywhere in fields and lands, and afterward was established; let it be so now. Here, Ephrathah means the tribe of Judah, into which, after the long journey, it was brought. We will go into his tents, we will worship at the place where his feet stood. Do you see how he uses concrete language due to the insensitivity of the listeners, talking about God's tents, feet, and the place where the feet stood? All of this refers to the location of the ark, since from there the fearful voices came about the matters in Judea, making the unclear clear and foretelling the future. Rise up, Lord, into your rest; you, and the ark of your sanctification. One says, 'of your power'. Another, 'of your might'. Both are true. For sanctification came from there, and the letters upon it were creative of sanctification, and of power. 3. Well, therefore, he spoke thus: for God showed great power through it, once, twice, and many times, such as when it was taken by the Philistines of Ashdod, when it brought down the idols, when it struck those who had taken it, when it stopped the plague after it was returned, and through other things, through which there He worked, He demonstrated His own strength. But what does 'Arise to your resting place' mean? Establish us, he says, wandering and the ark being carried around, and finally, let it rest. Your priests will be clothed with righteousness. Another [version] says, "Let them be clothed." Another says, "They should dress," which is clearer: for it is a prayer, not a prophecy, and it asks for the acquisition of virtue. And here, he means by 'righteousness' sanctity, priesthood, worship, sacrifices, offerings, and along with these, precise governance, especially since it is required from priests. And your faithful ones will rejoice when these things happen. See him not seeking the building of a city, not an abundance of goods, not other prosperity, but the decorum of the temple, the resting place of the ark, the fullness of the priests, sanctity, worship, priesthood. Then, since they asked for these things, and they themselves were accountable for many sins, he turns again to the ancestor saying: 'For the sake of David, your servant, do not turn away the face of your Anointed.' What is [this] for the sake of David, your servant? Not only because of his virtue, he says, nor that he was so eager to build the temple, but also because you made a covenant with him. For the sake of David, your servant, do not turn away the face of your Christ. Of whom does he speak? Of the one then anointed and leading the people, and being the leader of the people. The Lord swore to David a truth, and he will not annul it. From the fruit of your womb, I will set [someone] upon your throne. For he remembered David, and the man's virtue, and his eagerness for the temple, and he recounted the ancient tales, and deemed it worthy based on his previous governance, which is the most significant part, he brings this forth, reading the covenants of God. What are these? 'From the fruit of your womb, I will set [someone] upon your throne.' But the covenants were not made simply; they were made with a certain specification. What was the specification? Listen; for he adds: 'If your sons keep my covenant, and these testimonies which I will teach them, their sons will also sit forever on your throne.' Setting these covenants, God handed them the document; and they in turn said, 'All that the Lord has said we will do and listen.' Then, since he sees one side breaking the covenants, he leads the discourse to the place, using words of exhortation from everywhere, and saying: 'For the Lord chose Zion; he desired it for his habitation. This is my rest forever and ever; here I will dwell, for I have chosen it.' That is, a man did not choose the place, but God designated it, condescending to their weakness. So what he says is this: whom you have chosen, whom I will choose, whom I have deemed worthy, whom you have tested to be suitable, do not let him slip away or perish. For you said, 'I will dwell here.' But this was said after those covenants. Which ones? 'If your sons keep my covenant. I will bless her provision with blessings.' Another speaks of sustenance. He mentions the abundance of goods, prosperity, and prays for all things to flow to them as if from springs. For the Jews had such a constitution in the past, not perceiving natural necessities, whenever they had God favorable to them; for there was no famine among them, no hunger, or plague, no untimely death, nothing of such things that usually happen to humans, but everything flowed to them as if from springs, with the hand of God correcting human frailty. Thus, he says here, that He promised to bless her prey, that is, to provide an abundance of necessities with great security. I will satisfy her poor with bread. I will clothe her priests with salvation, and her devout will exult greatly. There I will make a horn sprout for David; I have prepared a lamp for my anointed. I will clothe his enemies with shame; but upon him, my sanctification will blossom. Notice prosperity everywhere: from not lacking necessities, from having the priests in safety, the people in joy, the king in power. For the lamp here either refers to the king, or to support, or to salvation, or to light; and after these, the greatest kind of prosperity. What is this? That the enemies are shrouded, and there's no one to harm these good things. And he didn't just say destruction, but shame, wanting them to be shrouded while alive, and to go down, and through what they suffer to bear witness to the power and prosperity of this nation. But upon him, my sanctification will blossom. What is "upon him"? Upon the people. One says the sanctification is the horn. Another, His distinction. Another, His separated one. So what is meant? It seems to me he speaks of prosperity, safety, power, the kingdom.

ΕΙΣ ΤΟΝ ΡΛΑʹ ΨΑΛΜΟΝ. Μνήσθητι, Κύριε, τοῦ Δαυῒδ, καὶ πάσης τῆς πραότητος αὐτοῦ. αʹ. Ἀλλαχοῦ μὲν ἀπὸ τῆς μνήμης τῶν προγόνων μόνον ἀξιοῦσι σώζεσθαι· ἐνταῦθα δὲ καὶ τὰ κατορθώματα λέγουσι, καὶ τὸ πάντων αἴτιον τῶν ἀγαθῶν, ἐπιείκειαν, ταπεινοφροσύνην, πραότητα, ἐν ᾧ μάλιστα ἐθαυμάζετο καὶ Μωϋσῆς. Ἦν γὰρ πραότατος, φησὶ, πάντων ἀνδρῶν τῶν ἐπὶ τῆς γῆς. Ἀλλά τινες τῶν αἱρετικῶν ἐπιλαμβανόμενοι τῆς πολιτείας αὐτοῦ, καὶ τοῦ εἰρημένου, φασί· Τί λέγεις; πραότατος ἐκεῖνος ὁ λὰξ ἐναφεὶς τῷ Αἰγυπτίῳ, καὶ ἀνελών; ὁ τοὺς Ἰουδαίους ἐμφυλίων ἐμπλήσας αἱμάτων καὶ πολέμων; ὁ συγγενικοὺς κελεύσας ἐργάσασθαι φόνους; ὁ τὴν γῆν εὐχῇ διελὼν, καὶ κεραυνοὺς ἄνωθεν ἐνεγκὼν, καὶ τοὺς μὲν καταποντίσας, τοὺς δὲ καταφλέξας; οὗτος εἰ πρᾶος ἦν, τίς ὀργίλος καὶ σκληρός; Παῦσαι, μὴ περιττὰ φθέγγου. Ὅτι πρᾶος ἦν, καὶ πάντων ἀνθρώπων πραότατος, καὶ λέγω, καὶ οὐκ ἀποστήσομαι ταῦτα λέγων, καὶ εἰ βούλεσθε οὐχ ἑτέρωθεν, ἀλλ’ ἀπ’ αὐτῶν τούτων τῶν εἰρημένων δεῖξαι πειράσομαι αὐτοῦ τὴν πραότητα. Καίτοι γε ἐνῆν λέγειν τὰ περὶ τῆς ἀδελφῆς εἰρημένα αὐτῷ πρὸς τὸν Θεὸν, τὴν ἱκετηρίαν, ἣν ὑπὲρ τοῦ ἔθνους ἀνέθηκε, πάντα τὰ ῥήματα ἐκεῖνα τὰ ἀποστολικὰ, καὶ τῶν οὐρανῶν ἄξια, τὴν ἐπιείκειαν μεθ’ ἧς τῷ δήμῳ διελέγετο. Ἐνῆν καὶ ταῦτα λέγειν, καὶ ἕτερα τούτων πλείονα ἀπαριθμεῖν· ἀλλ’ εἰ βούλεσθε, ταῦτα παρέντες, φέρε ἀπ’ αὐτῶν τούτων τῶν ἔμπροσθεν εἰρημένων παρὰ τῶν ἐχθρῶν δείξωμεν, ὅτι πραότατος ἦν, ἀφ’ ὧν βαρὺν καὶ σκληδείξωμεν, ὅτι πραότατος ἦν, ἀφ’ ὧν βαρὺν καὶ σκληρὸν καὶ ὀργίλον αὐτὸν εἶναι νομίζουσί τινες. Πῶς οὖν δείξομεν; Εἰ πρότερον διακρίναιμεν, καὶ ὁρισαίμεθα, τί ποτέ ἐστι πραότης, καὶ τί τραχύτης. Οὐδὲ γὰρ τὸ πλήττειν, τραχύτητος ἁπλῶς, οὐδὲ τὸ φείδεσθαι, πραότητος· ἀλλὰ πρᾶος ἐκεῖνός ἐστιν, ὁ τὰ εἰς ἑαυτὸν πλημμελήματα φέρειν δυνάμενος, καὶ ὁ τοῖς ἀδικουμένοις ἀμύνων, καὶ σφοδρὸς ἔκδικος τῶν ἐπηρεαζομένων γινόμενος· ὡς ὅ γε μὴ τοιοῦτος, νωθὴς, καὶ ὑπνηλὸς, καὶ νεκροῦ οὐδὲν ἄμεινον διακείμενος, οὐ πρᾶος, οὐδὲ ἐπιεικής. Τὸ παρορᾷν ἀδικουμένους, τὸ μὴ ἀλγεῖν ὑπὲρ τῶν ἀδικουμένων, μηδὲ θυμοῦσθαι τοῖς ἐπηρεάζουσιν, οὐκ ἀρετῆς, ἀλλὰ κακίας· οὐκ ἄρα πραότητος, ἀλλὰ νωθείας. Ὥστε αὐτὸ δὴ τοῦτο δείκνυσιν αὐτοῦ τὴν πραότητα, καὶ ὅτι οὕτως ἦν θερμὸς, ὡς καὶ προπηδᾷν, ἐν οἷς ἑτέρους ἀδικουμένους ἑώρα, κατέχειν οὐ δυνάμενος τὴν ὑπὲρ τοῦ δικαίου ἀγανάκτησιν· ἡνίκα γοῦν αὐτὸς κακῶς ἔπασχεν, οὔτε ἠμύνατο, οὔτε ἐπεξῄει, ἀλλ’ ἔμεινε φιλοσοφῶν διηνεκῶς. Εἰ δὲ τραχὺς ἦν, καὶ ὀργίλος, οὐκ ἂν ὑπὲρ ἑτέρων ὁ οὕτω ζέων καὶ διαθερμαινόμενος, ὑπὲρ τῶν αὐτοῦ ἂν κατεδέξατο ἡσυχάσαι, ἀλλὰ πολὺ μᾶλλον τότε ἂν ἐξηγριώθη. Ἴστε γὰρ, ὅτι μᾶλλον ἐπὶ τοῖς οἰκείοις ἢ τοῖς ἀλλοτρίοις ἀλγοῦμεν. Ἐκεῖνος δὲ τῶν μὲν ἄλλων πασχόντων κακῶς, αὐτῶν οὐκ ἔλαττον τῶν πασχόντων ἠμύνετο· τὰ δὲ εἰς αὐτὸν γινόμενα πλημμελήματα μετὰ πολλῆς παρέτρεχε τῆς καρτερίας, ἐν ἑκατέροις ἄκρος ὢν, καὶ τῷ μὲν τὸ μισοπόνηρον, τῷ δὲ τὸ μακρόθυμον ἐπιδεικνύμενος. Ἀλλὰ τί ποιεῖν ἐχρῆν, εἰπέ μοι; περιορᾷν τὴν ἀδικίαν γινομένην, καὶ εἰς τὸ πλῆθος ἐκβαῖνον τὸ κακόν; Ἀλλ’ οὐκ ἦν τοῦτο δημαγωγοῦ, οὐδὲ μακροθύμου τινὸς καὶ ἀνεξικάκου, ἀλλὰ νωθροῦ καὶ ἀναπεπτωκότος. Σὺ δὲ ἰατρῷ μὲν οὐκ ἐγκαλεῖς τὴν σηπεδόνα βαδίζουσαν κατὰ παντὸς τοῦ σώματος προαναστέλλοντι τῇ τομῇ, ἐκεῖνον δὲ τραχύτατον εἶναι φῂς, τὸν νόσον πολλῷ σηπεδόνος χαλεπωτέραν κατὰ παντὸς ῥέουσαν τοῦ δήμου βουληθέντα ἀναχαιτίσαι πληγῇ τραχυτέρᾳ; Ἀλλὰ ταῦτα ἀγνώμονος δικαστοῦ. Τὸν γὰρ προστάτην δήμου τοσούτου, καὶ ἔθνος οὕτω σκληρὸν ἄγοντα, καὶ τραχὺ καὶ δυσήνιον, ἐν προοιμίοις ἀναστέλλειν ἐχρῆν, καὶ ἐκ προθύρων ἀνακόπτειν, ὥστε μὴ περαιτέρω προβαίνειν τὸ δεινόν. Ἀλλὰ κατέδυσε, φησὶ, Δαθὰν, καὶ Ἀβειρών. Τί λέγεις; καὶ ἔδει περιιδεῖν ἱερωσύνην πατουμένην, καὶ Θεοῦ νόμους ἀνατρεπομένους, καὶ τὸ συνέχον ἅπαντα διαλυόμενον, λέγω δὴ τὸ τῆς ἱερωσύνης ἀξίωμα, καὶ πᾶσι βατὰ ποιῆσαι τὰ ἄδυτα, καὶ ἀπὸ τῆς περὶ τούτους ῥᾳθυμίας προθεῖναι τοῖς βουλομένοις τοὺς ἱεροὺς καταπατεῖν περιβόλους, καὶ πάντα ἄνω καὶ κάτω γίνεσθαι; Ἀλλὰ ταῦτα μάλιστα πραότητος οὐκ ἦν, ἀλλὰ ἀπανθρωπίας καὶ ὠμότητος, τὸ περιιδεῖν τοσοῦτον κακὸν αὐξόμενον, καὶ φειδόμενον διακοσίων, ἀπολέσαι μυριάδας τοσαύτας. Εἰπὲ γάρ μοι, ὅτε ἐκέλευσε σφάξαι τοὺς προσήκοντας, τί ποιῆσαι ἐχρῆν, ὀργιζομένου Θεοῦ, τῆς ἀσεβείας αὐξομένης, οὐδενὸς ὄντος τοῦ δυναμένου τῆς ὀργῆς αὐτοὺς ἐξαρπάσαι; ἀφεῖναι τὴν ἐκ τῶν οὐρανῶν πληγὴν ἐπὶ τὰς φυλὰς ἁπάσας ἐνεχθῆναι, καὶ πανωλεθρίᾳ παραδοῦναι τὸ γένος, καὶ μετὰ τῆς κολάσεως περιιδεῖν καὶ τὴν ἁμαρτίαν ἀνίατον γινομένην; ἢ τιμωρίᾳ καὶ φόνῳ σωμάτων ὀλίγων τό τε ἁμάρτημα ἀνελεῖν, τήν τε ὀργὴν ἀναχαιτίσαι, τόν τε Θεὸν ἵλεω καταστῆσαι τοῖς τὰ τοιαῦτα πεπλημμεληκόσιν; Ἂν οὕτως ἐξετάζῃς τὰ τοῦ δικαίου, ὄψει μάλιστα ἐντεῦθεν ὄντα αὐτὸν πραότατον. βʹ. Ἀλλὰ ταῦτα ἐκ τῶν εἰρημένων τοῖς φιλομαθέσιν ἀφέντες ἀναλέγειν, ἵνα μὴ τὸ πάρεργον τοῦ μετὰ χεῖρας μεῖζον ποιήσωμεν, ἐπὶ τὸ προκείμενον ἴωμεν. Τί δὲ ἦν τὸ προκείμενον; Μνήσθητι, Κύριε, τοῦ Δαυῒδ, καὶ πάσης τῆς πραότητος αὐτοῦ· ὡς ὤμοσε τῷ Κυρίῳ, ηὔξατο τῷ Θεῷ Ἰακώβ. Προθεὶς εἰπεῖν περὶ πραότητος, ἀφεὶς διηγήσασθαι τὰ κατὰ τὸν Σαοὺλ, τὰ κατὰ τοὺς ἀδελφοὺς, τὰ τοῦ Ἰωνάθαν, τὴν μακροθυμίαν τὴν ἐπὶ τοῦ στρατιώτου τοῦ μυρίοις αὐτὸν περιβαλόντος ὀνείδεσιν, ἕτερα πλείονα τούτων, ἐφ’ ἕτερον κεφάλαιον ἄγει τὸν λόγον, ὃ ζήλου μάλιστα ἦν πολλοῦ. Τίνος δὲ ἕνεκεν τοῦτο ποιεῖ; Δυοῖν ἕνεκα· ἑνὸς μὲν, ἐπειδὴ τούτῳ μάλιστα ἐπιτέρπεται ὁ Θεός· Ἐπὶ τίνα γὰρ ἐπιβλέψω, φησὶν, ἀλλ’ ἢ ἐπὶ τὸν πρᾶον καὶ ἡσύχιον, καὶ τρέμοντά μου τοὺς λόγους; ἑτέρου δὲ, ἐπειδὴ τὸ κατεπεῖγον τοῦτο μάλιστα ἦν, ἀνάστασις ναοῦ, καὶ οἰκοδομὴ πόλεως, καὶ ἡ τῆς παλαιᾶς πολιτείας ἀπόδοσις, πρὸς τοῦτο μάλιστα ἐπείγει τὸν λόγον, καὶ τὸ μὲν ὡς δῆλον καὶ ὡμολογημένον παρίησι· τὸ δὲ πᾶσι καταφανὲς, τὸ τῆς πραότητος· οὗ δὴ μάλιστα ἐδεῖτο εἰς τὸ προκείμενον, τοῦτο εἰς μέσον φέρει. Τί γὰρ ἐπεθύμουν ἰδεῖν; Τὸν ναὸν ἀναστάντα, καὶ τὴν παλαιὰν ἁγιαστίαν ἀποδοθεῖσαν. Ἐπεὶ οὖν ἐν τούτῳ μάλιστα ἔλαμψεν ὁ Δαυῒδ, ὥσπερ ἀμοιβὴν τῆς ἐκείνου σπουδῆς ἀπαιτεῖ τὸν Θεὸν τοῦ ναοῦ τὴν οἰκοδομὴν, καί φησι· Μνήσθητι, Κύριε, τοῦ Δαυῒδ, καὶ πάσης τῆς πραότητος αὐτοῦ· ὡς ὤμοσε τῷ Κυρίῳ, ηὔξατο τῷ Θεῷ Ἰακώβ· Εἰ εἰσελεύσομαι εἰς σκήνωμα οἴκου μου, εἰ ἀναβήσομαι ἐπὶ κλίνης στρωμνῆς μου, εἰ δώσω ὕπνον τοῖς ὀφθαλμοῖς μου, καὶ τοῖς βλεφάροις μου νυσταγμὸν, καὶ ἀνάπαυσιν τοῖς κροτάφοις μου, ἕως οὗ εὕρω τόπον τῷ Κυρίῳ, κροτάφοις μου, ἕως οὗ εὕρω τόπον τῷ Κυρίῳ, σκήνωμα τῷ Θεῷ Ἰακώβ. Καὶ τί τοῦτο πρὸς σέ; Ὅτι ἐκείνου, φησὶν, ἔκγονός εἰμι, καὶ ἐπεὶ ἐκεῖνον ἀποδεξάμενος τῆς σπουδῆς, ἔφησας στήσειν αὐτοῦ τὸ γένος καὶ τὴν βασιλείαν, διὰ τοῦτο ταύτας ἀπαιτοῦμεν τὰς συνθήκας νῦν. Καὶ οὐκ εἶπεν, ἕως οὗ οἰκοδομήσω (τοῦτο γὰρ αὐτῷ οὐκ ἐφεῖτο), ἀλλ’, Ἕως οὗ εὕρω τόπον τῷ Κυρίῳ καὶ σκήνωμα. Εἶτα τὸν μὲν οἰκοδομήσαντα παρατρέχει· τὸν δὲ ἐπαγγειλάμενον εἰς μέσον τίθησιν, ἵνα μάθῃς πόσον ἐστὶ γνώμη ὀρθὴ ἀγαθὸν, καὶ πῶς ἀεὶ τῇ προαιρέσει τὸν μισθὸν ὁ Θεὸς ὁρίζειν εἴωθε· διὰ δὴ τοῦτο αὐτοῦ μέμνηται μᾶλλον, ἐπειδὴ καὶ αὐτὸς μᾶλλόν ἐστιν ὁ ᾠκοδομηκὼς, ἢ ὁ παῖς. Ὁ μὲν γὰρ ἐπηγγείλατο, ὁ δὲ ἐπετάγη. Καὶ ὅρα αὐτοῦ τὴν προθυμίαν. Οὐ μόνον εἰς οἰκίαν φησὶν οὐκ εἰσελεύσεσθαι, οὐδὲ εἰς κλίνην ἀναβήσεσθαι, ἀλλ’ οὐδὲ ἃ ἀπὸ τῆς φυσικῆς ἀνάγκης ἦν, οὐδὲ τούτων ἀπολαύσεσθαι μετὰ ἀδείας, ἕως οὗ εὕρῃ τόπον καὶ σκήνωμα τῷ Θεῷ Ἰακώβ. Ὧν τὰ ἐναντία αὐτοὶ ἐνεκαλοῦντο παρὰ τοῦ Θεοῦ, λέγοντος· Ὑμεῖς μὲν Οἰκεῖτε ἐν οἴκοις κοιλοστάθμοις· ὁ δὲ οἶκός μού ἐστιν ἔρημος. Ἕως οὗ εὕρω τόπον τῷ Κυρίῳ, σκήνωμα τῷ Θεῷ Ἰακώβ. Ὅρα πάλιν καὶ ἐντεῦθεν τὴν σπουδὴν, καὶ τὴν μεμεριμνημένην ψυχήν. Ὁ βασιλεὺς λέγει, Ἕως οὗ εὕρω τόπον τῷ Κυρίῳ, σκήνωμα τῷ Θεῷ Ἰακὼβ, ὁ πάντων κρατῶν. Οὐ γὰρ ἁπλῶς οἰκοδομῆσαι ἐβούλετο, ἀλλ’ ἐν ἐπιτηδειοτάτῳ χωρίῳ, καὶ σφόδρα τῷ ναῷ πρέποντι, καὶ ζητήσεως ἐδεῖτο· οὕτως ἦν ἄγρυπνος τῇ ψυχῇ. Ἰδοὺ ἠκούσαμεν αὐτὴν ἐν Ἐφραθὰ, εὕρομεν αὐτὴν ἐν τοῖς πεδίοις τοῦ δρυμοῦ. Τὰ παλαιὰ διηγεῖται νῦν, δεικνὺς ὅτι καὶ ἔμπροσθεν πολὺν περιῄει χρόνον ἡ κιβωτὸς, τόπον ἐκ τόπου ἀμείβουσα· διὰ τοῦτό φησιν· Ἰδοὺ ἠκούσαμεν αὐτὴν ἐν Ἐφραθά· τουτέστι, ταῦτα διηγήσαντο ἡμῖν οἱ πατέρες ἡμῶν, ταῦτα ἐξ ἀκοῆς κατέχομεν, ὅτι καὶ τότε περιιοῦσα πανταχοῦ, ἐν πεδίοις καὶ ἀγροῖς, ἡδράσθη μετὰ ταῦτα· τοῦτο δὴ γενέσθω καὶ νῦν. Ἐφραθὰ ἐνταῦθα τὴν Ἰούδα λέγει φυλὴν, εἰς ἣν μετὰ τὴν πολλὴν περίοδον εἰσηνέχθη. Εἰσελευσόμεθα εἰς τὰ σκηνώματα αὐτοῦ, προσκυνήσομεν εἰς τὸν τόπον, οὗ ἔστησαν οἱ πόδες κυνήσομεν εἰς τὸν τόπον, οὗ ἔστησαν οἱ πόδες αὐτοῦ. Εἶδες πόσῃ παχύτητι κέχρηται τῆς λέξεως διὰ τὴν πολλὴν τῶν ἀκουόντων ἀναισθησίαν, σκηνώματα λέγων τοῦ Θεοῦ, καὶ πόδας, καὶ τόπον, ἔνθα ἔστησαν οἱ πόδες. Ταῦτα δὲ πάντα τὸν τόπον λέγει τῆς κιβωτοῦ, ἐπειδὴ ἐκεῖθεν αἱ φρικταὶ φωναὶ ἐφέροντο περὶ τῶν ἐν τοῖς Ἰουδαίοις πραγμάτων λύουσαι τὰ ἀσαφῆ, καὶ περὶ τῶν μελλόντων προλέγουσαι. Ἀνάστηθι, Κύριε, εἰς τὴν ἀνάπαυσίν σου, σὺ καὶ ἡ κιβωτὸς τοῦ ἁγιάσματός σου. Ἕτερος. Τῆς ἰσχύος σου. Ἄλλος, Τοῦ κράτους σου· ἀμφότερα δὲ ἀληθῆ. Καὶ γὰρ ἡ ἁγιωσύνη ἐκεῖθεν ἐδίδοτο, καὶ ἁγιωσύνης ἦν ποιητικὰ τὰ γράμματα τὰ ἐπικείμενα, καὶ ἰσχύος. γʹ. Καλῶς οὖν οὕτως εἶπε· πολλὴν γὰρ ὁ Θεὸς ἐνεδείξατο δι’ αὐτῆς δύναμιν, καὶ ἅπαξ, καὶ δὶς, καὶ πολλάκις, οἷον ὅτε ἐλήφθη παρὰ τῶν Ἀζωτίων, ὅτε τὰ εἴδωλα κατήνεγκεν, ὅτε ἔπληξε τοὺς εἰληφότας, ὅτε ἔστησε τὴν πληγὴν ἀποδοθείσης αὐτῆς, καὶ διὰ τῶν ἄλλων δὲ, δι’ ὧν αὐτόθι εἰργάζετο, τὴν ἰσχὺν ἐπεδείκνυτο τὴν ἑαυτοῦ. Τί δέ ἐστιν, Ἀνάστηθι εἰς τὴν ἀνάπαυσίν σου; Στῆσον ἡμᾶς ἀλωμένους, φησὶ, καὶ τὴν κιβωτὸν περιφερομένην, καὶ ὀψὲ γοῦν ποτε ἀνάπαυσον αὐτήν. Οἱ ἱερεῖς σου ἐνδύσονται ποτε ἀνάπαυσον αὐτήν. Οἱ ἱερεῖς σου ἐνδύσονται δικαιοσύνην. Ἕτερος, Ἀμφιεσθήτωσαν. Ἄλλος, Ἐνδυσάσθωσαν, ὅπερ μάλιστά ἐστι σαφέστερον· εὐχομένου γάρ ἐστιν, οὐχὶ προφητεύοντος, καὶ αἰτοῦντος τὴν τῆς ἀρετῆς κτῆσιν. Δικαιοσύνην δὲ ἐνταῦθά φησι τὴν ἁγιαστίαν, τὴν ἱερωσύνην, τὴν λατρείαν, τὰς θυσίας, τὰς προσφορὰς, καὶ μετὰ τούτων τὴν ἀκριβῆ πολιτείαν, ἐπειδὴ μάλιστα καὶ παρὰ ἱερέων ταύτην ἀπαιτεῖσθαι χρή. Καὶ οἱ ὅσιοί σου ἀγγαλλιάσονται· τούτων γενομένων. Ὅρα αὐτὸν οὐ πόλεως ζητοῦντα οἰκοδομὴν, οὐκ ἀφθονίαν ὠνίων, οὐ τὴν ἄλλην εὐπραγίαν, ἀλλὰ τὴν εὐπρέπειαν τοῦ ναοῦ, τὴν τῆς κιβωτοῦ κατάπαυσιν, τὸ τῶν ἱερέων πλήρωμα, τὴν ἁγιαστίαν, τὴν λατρείαν, τὴν ἱερωσύνην. Εἶτα ἐπειδὴ ταῦτα ᾔτησαν, αὐτοὶ δὲ ὑπεύθυνοι ἁμαρτήμασιν ἦσαν πολλοῖς, ἐπὶ τὸν πρόγονον καταφεύγει πάλιν λέγων· Ἕνεκεν Δαυῒδ τοῦ δούλου σου μὴ ἀποστρέψῃς τὸ πρόσωπον τοῦ Χριστοῦ σου. Τί ἐστιν, Ἕνεκεν Δαυῒδ τοῦ δούλου σου; Οὐ διὰ τὴν ἀρετὴν ἐκείνου μόνον, φησὶν, οὐδ’ ὅτι τοσαύτην σπουδὴν ἐποιήσατο πρὸς τὸ τὸν ναὸν ἀναστῆσαι, ἀλλ’ ὅτι καὶ συνθήκας ἔθου πρὸς αὐτόν. Ἕνεκεν Δαυῒδ τοῦ δούλου σου μὴ ἀποστρέψῃς τὸ πρόσωπον τοῦ Χριστοῦ σου. Τίνος φησί; Τοῦ τότε χρισθέντος καὶ δημαγωγοῦντος, καὶ προεστῶτος τοῦ λαοῦ. Ὤμοσε Κύριος τοῦ Δαυῒδ ἀλήθειαν, καὶ οὐ μὴ ἀθετήσει αὐτήν. Ἐκ καρποῦ τῆς κοιλίας σου θήσομαι ἐπὶ τοῦ θρόνου σου. Ἐπειδὴ γὰρ ἐμνήσθη τοῦ Δαυῒδ, καὶ τῆς ἀρετῆς τοῦ ἀνδρὸς, καὶ τῆς σπουδῆς τῆς πρὸς τὸν ναὸν, καὶ τὰ παλαιὰ διηγήματα εἶπε, καὶ ἠξίωσεν ἐπὶ τῆς προτέρας αὐτοῦ φανῆναι πολιτείας, ὅπερ μέγιστον ἔχει κεφάλαιον, τοῦτο προβάλλεται, τὰς συνθήκας ἀναγινώσκων τοῦ Θεοῦ. Ποῖαι δὲ αὗταί εἰσιν; Ἐκ καρποῦ τῆς κοιλίας σου θήσομαι ἐπὶ τοῦ θρόνου σου. Ἀλλ’ οὐχ ἁπλῶς αἱ συνθῆκαι ἐγένοντο, ἀλλὰ μετὰ διορισμοῦ τινος. Τίς δὲ ἦν ὁ διορισμός; Ἄκουε· ἐπάγει γάρ· Ἐὰν φυλάξωνται οἱ υἱοί σου τὴν διαθήκην μου, καὶ τὰ μαρτύριά μου ταῦτα. ἃ διδάξω αὐτοὺς, καὶ οἱ υἱοὶ αὐτῶν ἕως τοῦ αἰῶνος καθιοῦνται ἐπὶ τοῦ θρόνου σου. Ταύτας τὰς συνθήκας θέμενος ὁ τοῦ θρόνου σου. Ταύτας τὰς συνθήκας θέμενος ὁ Θεὸς, αὐτοῖς ἐνεχείρισε τὸ χειρόγραφον· κἀκεῖνοι πάλιν ἔλεγον, Πάντα ὅσα εἶπεν ὁ Κύριος ποιήσομεν καὶ ἀκουσόμεθα. Εἶτα ἐπειδὴ ὁρᾷ τὸ ἓν μέρος παραβεβηκὸς τὰς συνθήκας, ἐπὶ τὸν τόπον ἄγει τὸν λόγον, πανταχόθεν κινῶν λόγους παρακλητικοὺς, καὶ λέγων· Ὅτι ἐξελέξατο Κύριος τὴν Σιὼν, ᾑρετίσατο αὐτὴν εἰς κατοικίαν ἑαυτῷ. Αὕτη ἡ κατάπαυσίς μου εἰς αἰῶνα αἰῶνος. Ὧδε κατοικήσω, ὅτι ᾑρετισάμην αὐτήν. Τουτέστιν, οὐκ ἄνθρωπος τὸν τόπον ἐξελέξατο, ἀλλ’ ὁ Θεὸς αὐτὸν ἐψηφίσατο, συγκαταβαίνων αὐτῶν τῇ ἀσθενείᾳ. Ὃ οὖν λέγει, τοιοῦτόν ἐστιν· ὃν εἵλου, ὃν ἐξελέξω, ὃν ἐψηφίσω, ὃν ἐδοκίμασας ἐπιτήδειον εἶναι, μὴ ἀφῇς διαῤῥυῆναι, μηδὲ ἀπολέσθαι. Ταῦτα γὰρ ἔλεγες, ὅτι Κατοικήσω ἐνταῦθα. Ἀλλὰ ταῦτα ἐλέγετο μετὰ τῶν συνθηκῶν ἐκείνων. Ποίων δὴ τούτων; Ἐὰν φυλάξωνται οἱ υἱοί σου τὴν διαθήκην μου. Τὴν θήραν αὐτῆς εὐλογῶν εὐλογήσω. Ἕτερος, Τὸν ἐπισιτισμόν. Θήραν λέγει τῶν ὠνίων τὴν ἀφθονίαν, τὴν εὐετηρίαν, καὶ εὔχεται πάντα αὐτοῖς ὡς ἀπὸ πηγῶν ἐπιῤῥεῖν. Καὶ γὰρ τοιαύτην εἶχον πολιτείαν οἱ Ἰουδαῖοι τὸ παλαιὸν, οὐκ αἰσθανομένην τῶν φυσικῶν ἀναγκῶν, εἴ ποτε τὸν Θεὸν ἵλεων εἶχον· οὔτε γὰρ σιτοδεία τις ἦν παρ’ αὐτοῖς, οὐ λιμὸς, ἢ λοιμὸς, οὐ θάνατος ἄωρος, οὐκ ἄλλο τῶν τοιούτων οὐδὲν, οἷα συμβαίνειν τοῖς ἀνθρώποις εἴωθεν, ἀλλὰ πάντα αὐτοῖς ὥσπερ ἐκ πηγῶν ἐπέῤῥει, τῆς τοῦ Θεοῦ χειρὸς τῶν ἀνθρωπίνων πραγμάτων τὴν ἀσθένειαν διορθουμένης. Τοῦτο οὖν φησιν ἐνταῦθα, ὅτι Ὑπέσχου τὴν θήραν αὐτῆς εὐλογήσειν, τουτέστι, τὴν τῶν ἀναγκαίων ἀφθονίαν παρέξειν μετὰ πολλῆς τῆς ἀσφαλείας. Τοὺς πτωχοὺς αὐτῆς χορτάσω ἄρτων. Τοὺς ἱερεῖς αὐτῆς ἐνδύσω σωτηρίαν, καὶ οἱ ὅσιοι αὐτῆς ἀγαλλιάσει ἀγαλλιάσονται. Ἐκεῖ ἐξανατελῶν κέρας τῷ Δαυΐδ· ἡτοίμασα λύχνον τῷ χριστῷ μου. Τοὺς ἐχθροὺς αὐτοῦ ἐνδύσω αἰσχύνην· ἐπὶ δὲ αὐτὸν ἐξανθήσει τὸ ἁγίασμά μου. Ὅρα πανταχόθεν εὐημερίαν συγκεκροτημένην, ἀπὸ τοῦ μηδὲν τῶν ἀναγκαίων ἐνδεῖν, ἀπὸ τοῦ τοὺς ἱερεῖς ἐν ἀσφαλείᾳ εἶναι, ἀπὸ τοῦ τὸν λαὸν ἐν εὐφροσύνῃ, ἀπὸ τοῦ τὸν βασιλέα ἐν ἰσχύϊ. Λύχνον γὰρ ἐνταῦθα ἢ τὸν βασιλέα φησὶν, ἢ ἀντίληψιν, ἢ σωτηρίαν, ἢ φῶς· μετὰ δὲ τούτων τὸ μέγιστον τῆς εὐημερίας εἶδος. Ποῖον δὴ τοῦτο; Τὸ τοὺς ἐχθροὺς ἐγκαλύπτεσθαι, καὶ μηδένα εἶναι τὸν λυμαινόμενον τοῖς καλοῖς τούτοις. Καὶ οὐκ εἶπεν ἀπώλειαν ἁπλῶς, ἀλλ’ αἰσχύνην, βουλόμενος ὥστε ζῶντας ἐγκαλύπτεσθαι, καὶ καταδύεσθαι, καὶ μαρτυρεῖν δι’ ὧν πάσχουσι τὴν ἰσχὺν καὶ τὴν εὐημερίαν τῷ ἔθνει τούτῳ. Ἐπὶ δὲ αὐτὸν ἐξανθήσει τὸ ἁγίασμά μου. Τί ἐστιν, Ἐπὶ δὲ αὐτόν; Ἐπὶ τὸν λαόν. Τὸ ἁγίασμα ἕτερος Τὸ κέρας εἶπεν. Ἄλλος, Ἀφόρισμα αὐτοῦ. Ἄλλος, Τὸ ἀφωρισμένον αὐτοῦ. Τί ποτ’ οὖν ἐστι τὸ εἰρημένον; Ἐμοὶ δοκεῖ τὴν εὐπραγίαν λέγειν, τὴν ἀσφάλειαν, τὴν ἰσχὺν, τὴν βασιλείαν.

Origen (?) on Psalm 132:8

The following is from a collection of Fragments of Origen on the Psalms, at Psalm 132 (Septuagint 131), verse 8. This collection is designated as "doubtful," presumably because it is sourced through second-hand collections, quotations, or the like.

(8) "Arise, O Lord, into Your rest; You and the ark of Your sanctification." Indeed, the flesh is the ark of the Lord; and the ark of God is Christ, if indeed God was in Christ reconciling the world to Himself. Furthermore, they call the divine service according to the law the "rest of God", not because He needed it, but because He rested therein for the devout. They deem it worthy that the divine grace and manifestation be granted again in the temple. And he recalls the ark, since it lay in the Holy of Holies, holding the tablets, through which some divine manifestations were revealed to the high priest.

(8) Ἀνάστηθι, Κύριε, εἰς τὴν ἀνάπαυσίν σου, σὺ καὶ ἡ κιβωτὸς τοῦ ἁγιάσματός σου. Ἡ σὰρξ μέν ἐστι κιβωτὸς τοῦ Κυρίου· κιβωτὸς δὲ Θεοῦ ὁ Χριστὸς, εἴπερ ὁ Θεὸς ἦν ἐν Χριστῷ κόσμον καταλλάσσων ἑαυτῷ. Καὶ ἄλλως ἀνάπαυσιν Θεοῦ καλοῦσιν τὴν κατὰ νόμον λατρείαν, οὐχ ὅτι δεόμενος ἦν, ἀλλ’ ὅτι τοῖς εὐσεβοῦσιν ἀνανεπαύετο. Τῷ δὲ ναῷ τὴν θείαν χάριν καὶ τὴν ἐπιφάνειαν ἀξιοῦσιν αὖθις ἀποδοθῆναι. Μέμνηται δὲ τῆς κιβωτοῦ, ἐπειδὴ ἐν τοῖς ἁγίοις τῶν ἁγίων ἔκειτο, τὰς πλάκας ἔχουσα, δι’ οὗ τῷ ἀρχιερεῖ μηνύματά τινα τῆς θείας ἐπιφανείας ἐγίνετο.

Gerhoh of Reichersberg on Psalm 132:8

Gerhoh of Reichersberg (A.D. 1093-1169), Commentarius in Psalmos (P.L., CXCIII, 619–1814; CXCIV, 1-1066), Psalm 132 (Vulgate 131) at verse 8.

Psalm 131:8 "Arise, O Lord, into your rest; you and the ark of your sanctification." Noah's Ark, long tossed by the floods during the deluge, finally rested upon the mountains of Armenia after the flood ceased. Likewise, the ark fashioned by Moses, often moved from place to place in the mobile Tabernacle or even, when the tabernacle at Shiloh was rejected, is read about being led around among foreigners. But at last, when the temple was constructed in Jerusalem, the ark itself rested there. All these things happened symbolically, and they did not provide perpetual rest because you, Jesus Christ, greater than Noah, greater than Moses, and greater than Solomon, had not yet arisen to your rest; indeed, you had not yet been born in Bethlehem (Ephrata). Therefore, I, David, burning with great desire for that rest, which was not to be followed by any disturbance of unrest – as happened when Jerusalem was laid waste and the temple burned, and the Ark of God was hidden by Jeremiah in a secret place, to be concealed there for seventy years – longed for your coming, which I had heard was to begin in Bethlehem (Ephrata) and spread to the fields of the forest. But because our birth would have benefited us nothing if we had not been redeemed by your death and resurrection, I also desired your resurrection, constantly saying: "Arise, O Lord, into your rest; you and the ark of your sanctification." The Holy Church, partly gathered already, has in part rested in Abraham's bosom. But that was not complete rest in the infernal regions, outside the paradise closed by the first man's sin but opened by your death and resurrection. Therefore, there was a continual outcry in the hearts of the ancient fathers, continually desiring and saying: "Arise, O Lord, into your rest; you and the ark of your sanctification." Arise from the dead and enter into the rest of God. You, the true Noah, wearied by the flood of your passion, but after your resurrection, no longer to be wearied because death will no longer rule over you. You slept troubled, thus arise, no longer to be troubled. You slept, and sleeping on the cross you were mocked by your own people, the Jews, as if by impious Ham. But though dying and dead, you did not cease to be God, because therein "his power is hidden" (Habakkuk 3:4). Arise then, and show your strength to both your enemies and friends, so that your enemies, made as if dead, cease to insult you, and your friends rejoice, seeing their Lord, and your dominion, where you rule among your enemies. Arise to curse the descendants of the son who mocked you as Father, and to bless the sons who honor you and remember your death under the cloak of venerable sacraments, as you yourself said: "Do this in remembrance of me" (Luke 22:19). Thus arise into your rest, you and the ark of your sanctification, so that neither you nor your ark, namely the Holy Church, is further struck by the stormy flood, which has penetrated your soul and the souls of all who faithfully sing and say: "Save me, O God, for the waters have come up to my neck" (Psalm 69:1) and so on to the end of the psalm. Your ark has been greatly shaken by these waters of temptations and tribulations, which now seeks rest in all things, constantly saying to you: "Arise, O Lord, into your rest; you and the ark of your sanctification." For although you once rose, and with many saints liberated from hell, entered into your rest, yet you still seem to sleep to your Church or any faithful soul when you allow it to be shaken by excessive storms of temptation. Because of such storms to be calmed, O Lord, often arising, command the winds and the sea, so that great tranquility occurs, in which you and your ark, the Holy Church or any faithful soul, may rest. You were once awakened as if sleeping, as if a mighty one drunk with wine, and you struck your enemies in their hind parts because they had placed the ark of your sanctification in the temple of Dagon. And now therefore arise as a mighty one, and strike your enemies, worshipers of Dagon or Mammon, freeing from them the ark of sanctification, namely your body, which they treat unworthily, and do not cease to work wonders against them until, with eternal disgrace humbled to repentance, it is free for legitimate priests to minister in temples built and consecrated to you, especially in episcopal temples built for this purpose, that therein the ark of your sanctification may rest, abundant with suitable ministers, to whom the consecration of the Lord's blood is entrusted. For such ministers we also now pray constantly, saying...

Psalmus CXXXI VERS 8 Surge Domine in requiem tuam, tu et arca sanctificationis tuæ Arca Noe diu fluctibus in diluvio agitata cessante tandem diluvio requievit super montes Armeniæ. Similiter arca per Moysen fabricata in tabernaculo mobili diu de loco ad locum translata, vel etiam repulso tabernaculo Silo inter alienigenas legitur circumducta : sed tandem fabricato in Jerusalem templo manufacto, illuc introducta requievit arca ipsa. Hæc omnia in figura contingebant, neque præstabant requiem perpetuam, quia tu major Noe, major Moyse, majorque Salomone, Jesu Christe, nondum surrexeras in requiem tuam, imo nondum natus eras in Ephrata. Propterea ego David magno flagrans desiderio illius requiei, cui non erat successura ulla inquietudinis perturbatio, sicut vastata Jerusalem temploque combusto evenit magna perturbatio, et arca Dei per Jeremiam recondita est in locum secretum per septuaginta annos illic occultanda, optavi adventum tuum, quem audieram in Ephrata inchoandum, et in campos sylvæ dilatandum. Sed quia nihil nobis nasci profuit, nisi redimi profuisset morte ac resurrectione tua, optavi etiam resurrectionem tuam dicendo assidue : Surge, Domine, in requiem tuam, tu et arca sanctificationis tuæ. Sancta videlicet Ecclesia in sinu Abrahæ jam partim collecta ex parte requievit; sed non erat plena requies in locis infernalibus extra paradisum primi hominis peccato clausum, sed tua morte ac resurrectione reserandum. Fuit igitur continuus clamor in cordibus antiquorum patrum jugi desiderio vociferantium ac dicentium : Surge, Domine, in requiem tuam, tu el arca sanctificationis tuæ. Surge a mortuis, et ingredere in requiem Dei, tu verus Noe diluvio passionis fatigatus, sed post resurrectionem tuam non ultra fatigandus, quia mors tibi ultra non dominabitur. Surge et ingredere in requiem Dei, quia te vidit justum coram se ex omnibus gentibus. Dormisti conturbatus, ideo surge, non ultra conturbandus. Dormisti, et dormiens in cruce a Filio tuo populo Judæorum quasi ab impio Cham derisus es, tanquam nudus ornamento insitæ tibi Divinitatis caruisses, cum tu licet moriens et mortuus, esse Deus non desiisses, quia ibi "abscondita est fortitudo" tua non destructa (Habac III, 4). Surge itaque, tuamque fortitudinem tuis inimicis et amicis ostende, ut et inimici tui facti velut mortui desinant insultare tibi, et amici gaudeant viso te Domino, viso tuo dominio, quo tu dominaris in medio inimicorum tuorum. Surge maledicturus posteritatem filii te Patrem irridentis, et benedicturus filios te honorantes mortisque tuæ memoriam sub pallio venerabilium sacramentorum celebrantes, prout ipse dixisti : "Hoc facite in meam commemorationem" (Luc XXII 19). Sic surge in requiem tuam, tu el arca sanctificationis tuæ, ne vel te vel arcam tuam, sanctam videlicet Ecclesiam pulset ulterius diluvium procellosum, cujus quæ intraverunt usque ad animam tuam, et usque ad animas omnium fideliter psallentium et dicentium : "Salvum me fac Deus quoniam intraverunt aquæ usque animam meam" (Psal LXVIII 2), et cætera usque in finem psalmi. Multum quassata est arca tua istis aquis tentationum et tribulationum, quæ nunc in omnibus requiem quærit, dicens tibi assidue : Surge, Domine, in requiem tuam, tu et arca sanctificationis tuæ. Licet enim semel surrexeris, et cum sanctis multis de inferno liberatis in requiem tuam introieris, tamen adhuc Ecclesiæ tuæ vel cuique fideli animæ dormis, quando eam nimiis tentationum procellis permittis quassari. Propter hujusmodi procellas mitigandas, o Domine, frequenter surgens, impera ventis et mari, ut fiat tranquillitas magna, in qua requiescas tu et arca tua, sancta videlicet Ecclesia seu quæque fidelis anima. Tu quondam excitatus es tanquam dormiens Dominus, tanquam potens crapulatus a vino, et percussisti inimicos tuos in posteriora, quod arcam sanctificationis tuæ posuerant in templo Dagon, et non cessasti operari mirabilia tua circa ipsam arcam tuam, donec introducta est in requiem tuam, collocata videlicet in templo sancto suo, ubi ministrarent sacerdotes legitimi, et sancti a sacerdotibus Dagon longe distincti. Et nunc igitur surge tanquam potens, et percute inimicos tuos cultores Dagon sive Mammon, liberando ab eis arcam sanctificationis, videlicet corpus tuum, quod indigne tractant, neque cesses contra eos operari mirabilia tua, donec illis opprobrio sempiterno humiliatis ad pœnitentiam sacerdotibus legitimis liberum sit in templis tibi ædificatis et sacratis ministrare, maxime in templis episcopalibus ad hoc fabricatis, ut in eis requiescat arca sanctificationis tuæ ministris idoneis abundantibus, quibus committatur Dominici sanguinis consecratio. Pro hujusmodi ministris etiam nunc oramus assidue dicentes :