John Damascene

In his own words on Psalms

• Psalms 1:3

  The soul watered by sacred Scripture grows fat and bears fruit in due season, which is the orthodox faith, and so is it adorned with its evergreen leaves, with actions pleasing to God, I mean. And thus we are disposed to virtuous action and untroubled contemplation by the sacred Scriptures.

  ORTHODOX FAITH 4:17

• Psalms 6:6

  So from all these and many other examples beyond count we learn the virtue of tears and repentance. Only the manner thereof must be noted—it must arise from a heart that hates sin and weeps, as the prophet David says.… Again the cleansing of sins will be wrought by the blood of Christ, in the greatness of his compassion and the multitude of the mercies of that God who says, "Though your sins be as scarlet, I will make them white as snow."

  BARLAAM AND JOSEPH 11:97-98

• Psalms 8:3

  By saying "founded" he meant the stability and immutability of the order and succession given them by God.

  ORTHODOX FAITH 2:7

• Psalms 9:6

  From there by his grace [the apostles] were scattered abroad among all nations and preached the orthodox faith, baptizing them in the name of the Father, and of the Son and of the Holy Spirit, and teaching them to observe all the commandments of the Savior. So they gave light to the people that wandered in darkness and abolished the superstitious error of idolatry. Though the enemy chafes under his defeat and even now stirs up war against us, the faithful, persuading the fools and unwise to cling to the worship of idols, yet is his power grown feeble, and his swords have at last failed him by the power of Christ.

  BARLAAM AND JOSEPH 7:55

• Psalms 14:1

  The fact that God exists is not doubted by those who accept the sacred Scriptures—both the Old and New Testaments, I mean—or by the majority of the Greeks, for, as we have said, the knowledge of God's existence has been revealed to us through nature. However, since the wickedness of the evil one has so prevailed over people's nature as even to drag some of them down to the most unspeakable and extremely wicked abyss of perdition and to make them say that there is no God, … then the Lord's disciples and apostles, made wise by the all-Holy Spirit, did by his power and grace show signs from God and draw up those people alive in the net of their miracles from the depths of the ignorance of God to the light of his knowledge.

  ORTHODOX FAITH 1:3

• Psalms 16:9

  The word destruction (phthora) has two meanings. [First], it means human sufferings such as hunger, thirst, weariness, piercing with nails, death—that is separation of the soul from the body—and the like. In this sense, we say that the Lord's body was destructible, because he endured all these things freely. Destruction, however, also means the complete dissolution of the body and its reduction to the elements of which it was composed. By many this is more generally called corruption (diaphthora). This the Lord's body did not experience, as the prophet David says [in this psalm].… Therefore, it is impious to say with the insane Julian and Gaianus that before the resurrection the Lord's body was indestructible in the first sense. For, if it was thus incorruptible, then it was not consubstantial with us, and the things such as the hunger, the thirst, the nails, the piercing of the side and death that the gospel says happened did not really happen but only seemed to. But if they only seemed to happen, then the mystery of the incarnation is a hoax and a stage trick; it was in appearance and not in truth that he was made man and in appearance and not in truth that we have been saved. But far be it, and let those who say this have no part in salvation. We, however, have gained and shall obtain the true salvation. Moreover, in the second sense of the word destruction, we confess that the Lord's body was indestructible, that is to say, incorruptible, even as has been handed down to us by the inspired fathers.

  ORTHODOX FAITH 3:28

• Psalms 19:1

  "The heavens show forth the glory of God" not by speaking in a voice audible to sensible ears but by manifesting to us through their own greatness the power of the Creator, and when we remark their beauty, we give glory to their Maker as the best of all artificers.

  ORTHODOX FAITH 2:6

• Psalms 33:6

  Now a spirit that is sent, and acts, and strengthens and maintains is not breath that is dissipated any more than the mouth of God is a bodily member. Both in fact are to be understood as appropriately referring to God.

  ORTHODOX FAITH 1:7

• Psalms 68:2

  Concerning you, the defenders of idolatry, were these words spoken by the prophet. For a very, very little while and your place shall not be found, but "just as the smoke vanishes, and just as wax melts near a fire, so you will fail." But, as touching the divine wisdom of the gospel, the Lord says, "Heaven and earth will pass away, but my words will not pass away." And again the psalmist says, "You, Lord, in the beginning laid the foundation of the earth; and the heavens are the work of your hands. They shall perish, but you endure; and they all will wax old as does a garment, and you will fold them up as a vestment, and they shall be changed, but you are the same, and your years will not fail!" And those divine preachers of the coming of Christ, those wise fishers of the world, whose nets drew all people from the depths of deceit, whom you, in your wickedness and bondage to sin, do vilify, did by signs and wonders and manifold powers shine as the sun in the world, giving sight to the blind, hearing to the deaf, motion to the lame and life to the dead. Their shadows alone healed all the ailments of humankind. The devils, whom you dread as gods, they not only cast forth from people's bodies but even drove out of the world itself by the sign of the cross, whereby they destroyed all sorcery and rendered witchcraft powerless. And these men, by curing every human disease by the power of Christ, and renewing all creation, are rightly admired as preachers of truth by all persons of sound mind.

  BARLAAM AND JOSEPH 32:295-96

• Psalms 68:32-33

  And so, since God is spiritual light and Christ in sacred Scripture is called "Sun of Justice" and "orient," the east should be dedicated to his worship. For everything beautiful should be dedicated to God from whom everything that is good receives its goodness. Also, the divine David says, "Sing to God, all you kingdoms of the earth: sing to the Lord; who mounts above the heaven of heavens, to the east." And still again, Scripture says, "And the Lord had planted a paradise in Eden to the east; wherein he placed man whom he had formed," and whom he cast out, when he had transgressed, "and made him to live over against the paradise of pleasure," or in the west. Thus it is that, when we worship God, we long for our ancient fatherland and gaze toward it. The tabernacle of Moses had the veil and the propitiatory to the east; and the tribe of Judah, as being the more honorable, pitched their tents on the east; and in the celebrated temple of Solomon the gate of the Lord was set to the east. As a matter of fact, when the Lord was crucified, he looked toward the west, and so we worship gazing toward him. And when he was taken up, he ascended to the east, and thus the apostles worshiped him, and thus he shall come in the same way as they had seen him going into heaven, as the Lord said: "As lightning comes out of the east and appears even into the west, so shall also the coming of the Son of man be." And so, while we are awaiting him, we worship toward the east. This is, moreover, the unwritten tradition of the apostles, for they have handed many things down to us unwritten.

  ORTHODOX FAITH 4:12

• Psalms 83:3

  Moreover, one must know that the word gnōmē, or opinion, is used in many ways and with many meanings. Thus, it sometimes means "advice" as when the divine apostle says, "Now, concerning virgins, I have no commandment of the Lord; but I give counsel." Sometimes it implies "design," as when the prophet David says, "They have taken a malicious counsel against your people." Sometimes it means "judgment," as when Daniel says: "Why so cruel a sentence has gone forth." And sometimes it is used in the sense of "faith," or "notion," or of "intent"—to put it simply, the word has twenty-eight different meanings.

  ORTHODOX FAITH 3:14

• Psalms 96:11

  Furthermore, let no one maintain that the heavens or the heavenly bodies are animate, for they are inanimate and without feeling. So, even though sacred Scripture says, "Let the heavens rejoice, and let the earth be glad," it is really calling on the angels in heaven and the people on earth to rejoice. Of course, Scripture can personify inanimate things and talk about them as if they were alive, as for example, "The sea saw and fled; Jordan was turned back," and, "What ailed you, O sea, that you did flee? and you, O Jordan, that you were turned back?" and again, "Mountains and hills are asked the reason for their skipping." In just the same way it is customary for us to say that "the city was gathered together," not intending to mean the houses but the occupants of the houses. Still again, "the heavens show forth the glory of God" not by speaking in voice audible to sensible ears but by manifesting to us through their own greatness the power of the Creator, and when we make comments about their beauty, we give glory to their Maker as the best of all artificers.

  ORTHODOX FAITH 2:6

• Psalms 104:2

  Others [unspecified pagan philosophers], however, have imagined the heavens to have the form of a hemisphere, because the inspired David says, "Who stretches out the heaven like a pavilion" which means a tent; and the blessed Isaiah: "He that establishes the heavens like a vault"; and because the sun, the moon and the stars, when they set, go round the earth from west to north and return again to the east. However, whichever way it may be, all things have been made and established by the command of God and have their foundation in the divine will and desire. "For he spoke, and they were made; he commanded, and they were created. He has established them for ever, and for ages of ages; he has made a decree, and it shall not pass away."

  ORTHODOX FAITH 2:6

• Psalms 104:4

  [God] is the maker and creator of the angels. He brought into being and made them after his own image into a bodiless nature, some sort of spirit, as it were, and immaterial fire—as the divine David says: "Who makes his angels spirits and his ministers a burning fire." And he determined their lightness, fieriness, heat, extreme acuity, their keenness in their desire for God and his service and their being raised up and removed from every material consideration.

  ORTHODOX FAITH 2:3

• Psalms 104:29-30

  And again to Moses: "I am the God of Abraham and the God of Isaac and the God of Jacob." God "is not the God of the dead," of those who have died and will never be again. Rather, he is the God of the living, whose souls live in his hand and whose bodies will by the resurrection live again. And David, the ancestor of God, says to God, "You shall take away their breath, and they shall fail and shall return to their dust." See how it is a question of their bodies. Then he adds, "You shall send forth your spirit, and they shall be created; and you shall renew the face of the earth."

  ORTHODOX FAITH 4:27

• Psalms 119:163-169

  Obtain the same thing for yourself and strive to advance toward it; for it is able to raise you from earth to heaven. You will not advance in it without preparation or [solely] by chance. First cleanse your soul of every passion and wipe it as clean of every evil as a newly cleansed mirror. Remove far from you every recollection of wrong and anger, which most of all prevents our daily prayers from reaching God. Also remove from your heart the offenses of everyone who has ever sinned against you. Giving wings to your prayer with mercy and compassion for the poor, approach God with fervent tears. Praying in this way you will be able to say with the blessed David, who, although he was king and burdened with countless cares, cleansed his soul of all passions: "I hated and abhorred iniquity, but I loved your law. Seven times a day I praised you because of the judgments of your righteousness." My soul kept your testimonies and I loved them very much. Let my prayer draw near to you, Lord; enable me to understand your word.

  BARLAAM AND JOSEPH 20:175-76

• Psalms 135:6

  Providence, then, is the solicitude that God has for existing things. And again, providence is that will of God by which all existing things receive suitable guidance through to their end. But, if providence is God's will, then, according to right reason, everything that has come about through providence has quite necessarily come about in the best manner and that most befitting God, so that it could not have happened in a better way. Now, the Maker of existing things must be the same as their Provider, for it is neither fitting nor logical that one should be their creator and another their provider, because in such a case they would both be definitely wanting—the one in the matter of creating and the other in that of providing. Hence, God is both Creator and Provider, and his power of creating, sustaining and providing is his good will. For "whatsoever the Lord pleased he has done, in heaven and in earth," and none resisted his will. He willed all things to be made, and they were made; he wills the world to endure, and it does endure; and all things whatsoever he wills are done.

  ORTHODOX FAITH 2:29