Commentary on Job

Commentarii in Job

Didymus the Blind · c. 313–c. 398 AD · PG

The Diabolical Envy and the Human Mind§1

1It is appropriate for anyone who intends to conduct an examination of a certain discourse to take the premises of the discourse into account, in what is now being composed, and especially since the presented book, being most useful, does not have an unapproachable intellect. For within it, the whole discourse concerning the judgments of God is moved by Job, and how nothing of the things happening occurs to men except by the concurrence of God (Job 29:22), and other dogmatic theorems—and even in the preceding discourse, things concerning patience and endurance and the attitudes of the indifferent—I say, goods and possessions and many children and good upbringing—to these are added the manifestation of free will and the teaching of various dogmas, as we see God giving them according to each of the matters, into which these things are. If, therefore, the premise is necessary, it is sufficient.

A change in the value of things appears to be a variation, this being of bodies decaying and increasing, and this being of a change occurring through choice. And as many as occur according to the body, they show neither an unseemly underlying substance nor a praiseworthy one. For no one is acceptable either in the decay of the body or in its increase; for these things are outside of what is up to us. But as many as are done by the one acting while the reasoning is moving volitionally, these show him either rejected or praiseworthy. And this follows those who change from wickedness to virtue or from virtue to wickedness.

So it has happened that a rational being became an apostate from God, 'having made a neck bowed before the Lord of all' (Job 29:22). And this is the devil, not having become a devil—for 'God did not make death' (Wisdom 1:13)—but perfect and virtuous—for 'God made all things very good' (Gen 1:31)—who, having fallen from the right state and blessedness, envies those turning toward this; for 'through the envy of the devil, death entered into the world' (Wisdom 2:24). For he reasons as an outcast toward himself that: it is necessary to obstruct the heavenly...

They are a polity, so that those whom I fell from might ascend. For he thinks the progress of men to be a private accusation, because he himself is the 'Morning Star' of the heavens and a star 'rising at dawn' that shines, but because he was preparing those who would be enlightened by the 'Sun of Righteousness' Mal 4:2, he fell from the heavenly regions. But these, as I see, hasten toward the visible polity, who have more inclination toward wickedness.

For 'carefully the mind of men is set upon evil things' 1 Cor 6:3, which the apostle wishes to demonstrate, saying: 'Shall we judge angels?' 1 Cor 6:3; meaning that we, living the heavenly life upon earth, judge those who do not guard their own order, just as the Ninevites judge the Jews for not having believed in the Savior, themselves having been persuaded by the preaching of Jonah concerning repentance. But also that which is said concerning the Queen of Sheba Matt 12:42 is a demonstration of the same mind; for a woman and a queen, standing far off and intending to travel through foreign districts, having surpassed all these things of Solomon's wisdom, she hastened to be obedient, the Jews having the teacher as a pledge and not wishing to be benefited by him, even though Solomon had more. For he was benefited having been instructed by him, but the Savior was shown to be a wonder-worker capable of persuading the most unbelieving ones by the benefit from the words and signs and wonders; for resurrections of the dead, openings of eyes to the blind, cleansings of lepers, and in general a healing of 'every disease and infirmity' Matt 9:35 was performed by him.

This, then, was the diabolical envy, because men were hastening to lay hold of those things from which he himself fell. Therefore also he does not neglect the influence against the race; for our 'adversary the devil walks like a lion seeking someone to devour' 1 Pet 5:8. In this way also, having cast a calculation of love of silver into Judah, he made him a traitor to the Savior, just as into a household.

Greek · §1

Commentarii in Job 1 ὅπερ ἁρμόζει παντὶ προτιθεμένῳ ἐξέτασιν ποιήσασθα̣ι λόγου τινὸς τὰ εἰς τὴν ὑπόθεσιν προδιαλαμβάνοντι τοῦ λόγου, ἐν τοῖς νῦν ποιητέον, καὶ μάλιστα ε᾿̣π̣εὶ τὸ προκείμενον βιβλίον ὠφελιμώτατον ὑπάρχον οὐκ εὐκαταφρόνητον ἔχει τὴν νόησιν. κινεῖται γὰρ ἐν αὐτῳ῀̣ ὑπὸ τοῦ Ἰὼβ ὅλο̣ς ὁ περὶ τῶν τοῦ θεοῦ κριμάτων λόγος, καὶ ὡς οὐδὲν τῶν συμβαινόντων ἐπιπόνων ἀνθρώποις ἐκτὸς τῆς τοῦ θεοῦ συνχωρήσεως γίνεται, καὶ ἕτερα δογματικὰ θεωρήματα καὶ ἔτι ἐν τῷ προηγουμένῳ λόγῳ καρτερίας πέρι καὶ ὑπομονῆς καὶ τῆς τῶν ἀδιαφόρων καταφρονήσεως– χρημάτων λέγω καὶ κτημάτων καὶ πολυπαιδίας καὶ εὐπαιδίας–, πρὸς τούτοις καὶ τοῦ αὐτεξουσίου φανέρωσις καὶ τῶν ποικίλων δογμάτων διδασκαλία, ὡς καθ' ἕκαστον τῶν λογίων, εἰς ἃ ταῦτά ἐστιν, θεοῦ διδόντος ὀψόμεθα. εἰ δεῖ τοίνυν τῆς ὑποθέσεως, ἀρκτέον. διάφορος ἡ τῆς τι̣μῆς τῶν οὐσιῶν φαίνεται μεταβολή, τοῦτο μὲν σωμάτων φθειρομένων καὶ αὐξομένων, τοῦτο δὲ καὶ προαιρετικῆς συμβαινούσης μεταβολῆς. καὶ ὅσαι μὲν κατὰ σῶμα γίνονται, οὔτε μεμπτὸν ὑποκείμενον οὔτε ἐπαινετὸν δεικνύουσιν. οὐδεὶς γὰρ οὔτε ἐπὶ φθορᾷ σώματος οὔτε ἐπὶ αὐξήσει ἀποδεκτός· ἔξω γὰρ ταῦτα τοῦ ἐφ' ἡμῖν ἐστιν. ὅσα δὲ λογισμῷ προαιρετικῶς κινουμένου 2 τοῦ ἐνεργοῦντος πράττεται, ταῦτα ἢ ψεκτὸν ἢ ἐπαινετὸν αὐτὸν δείκνυσιν. τοῦτο δ' ἀκολουθεῖ τοῖς ἐκ κακίας εἰς ἀρετὴν ἢ ἐξ ἀρετῆς εἰς κακίαν μεταβάλλουσιν. γέ γονεν τοίνυν λογικὴ οὐσία ἀποστάτις θεοῦ, "ἐνώπιον κυρίου παντοκράτορος τραχηλιάσασα". δ αὕτη δ' ἐστὶν ὁ διάβολος οὐ διάβολος γεγενημένη–"ὁ θεὸς" γὰρ "θάνατον οὐκ ἐποίησεν"–, ἀλλὰ τελεία καὶ ἐνάρετος–"πάντα" γὰρ "ὁ θεὸς καλὰ λίαν ἐποίησεν"–, ἥτις ἐκπεσοῦσα τῆς ὀρθῆς καταστάσεως καὶ μακαριότη̣τος φθονεῖ τοῖς ἐπὶ ταύτην τρεπομένοις· "φθόνῳ" γὰρ "διαβόλου θάνατος εἰσῆλθεν εἰς τὸν κόσμον". λογίζεται γὰρ ὡς ἔκβολ̣ος πρὸς ἑαυτὸν ὅτι· ἐμποδιστέον τοῖς οὐράνιον ἔχουσιν πολιτείαν, ὅπως μὴ ἐξ ὧν ἐγὼ ἐκπέπτωκα, οὗτοι ἀνέλθωσιν. ἰδίαν γὰρ κατηγορίαν οἴεται τὴν τῶν ἀνθρώπων προκ̣οπήν, διότι αὐτὸς μὲν "ἑωσφόρος" οὐρανῶν καὶ "πρωῒ ἀνατέλλων" ἀστήρ ἐστι καταυγάζων, διὰ δὲ τὸ παρασκευάζειν τοὺς ὑπὸ τοῦ "ἡλίου τῆς δικαιοσύνης" φωτισθησομένους ἐξέπεσεν τῶν οὐρανίων χωρίων. οὗτοι δὲ ω̣·ι̣δ̣·α̣ τῆς ἐναρέτου πολιτείας σπεύδουσιν, οἵτινες πλείονα ῥοπὴν εἰς κακίαν ἔχουσιν. "ἐπιμελῶς" γὰρ "ἡ διάνοια τῶν ἀνθρώπων ἔνκειται ἐπὶ τὰ πονηρά", 3 ὅπερ παραστῆσαι ὁ ἀπόστολος βουλόμενός φησιν· "οὐκ ἀγγέλους κρινοῦμεν;" δηλῶν ὡς ὅτι· ἡμεῖς οἱ τὸν οὐράνιον βίον ζῶντες ἐπὶ γῆς κατακρινοῦμ̣εν τοὺς τὴν ἰδίαν μὴ φυλάξαντας τάξιν, καθὰ καὶ Νινευῖται τοὺς Ἰουδαίους κατακρινοῦσι μὴ πεισθέντας τῷ ςωτῆρι, αὐτοὶ πεπεισμένοι τῶι κηρύγματι Ἰωνᾶ περὶ μετανοίας καταγγείλα̣ντος̣. ἀλλὰ καὶ τὸ περὶ τῆς βασιλίδος Σαβὰ λεγόμενον τῆς αὐτῆς διανοίας ἐ στι παραστατικόν· γυνὴ γὰρ καὶ βασιλὶς καὶ πόρρω καθεστῶσα καὶ διὰ ξένων τοπαρχιῶν διαβαίνειν μέλλουσα πάντα ταῦτα ὑπεριδοῦσα τῆς τοῦ Σολομῶνος σοφίας ἔσπευσεν εἶναι κατήκοος, τῶν Ἰουδαίων ἐγγυ`̣ς ἐχόντων τὸν παιδευτὴν καὶ μηδὲν ἐθελόντων ἐξ αὐτοῦ ὠφεληθῆναι καίτοι πλεῖον ἔχοντος Σολομῶνος. ἐκεῖνος μὲν γὰρ ἐξ αὐτοῦ σοφισθεὶς ὠφέλει, ὁ δὲ ςωτὴρ πρὸς τῇ ἀπὸ τῶν λόγων ὠφελίᾳ καὶ σημείων καὶ τεραστίων ἐπεδείκνυτο θαυματουργι´̣αν ἱκανὴν μεταπείθ̣ειν τοὺς σφόδρα ἀπιστοτάτους· νεκρῶν γὰρ ἀναστάσεις, τυφλῶν ἀναβλέψεις, λεπρῶν καθαρισμοὶ καὶ συνόλως "πάσης νόσου καὶ μαλακίας" ἴασις παρ' αὐτοῦ ἐπετελεῖτο. ὁ φθόνος οὖν ὁ διαβολικὸς οὗτος ἦν, ὅτι ἄνθρωποι τούτων ἐπιλαβέσθαι 4 ἔσπευδον, ὧν αὐτὸς ἐξέπεσεν. διὸ καὶ οὐκ ἀμελεῖ τῆς κατὰ τοῦ γένους ἐπηρείας· ὁ γὰρ "ἀντίδικος ἡμῶν 1 διάβολος ὡς λέων περιπατεῖ ζητῶν τίνα καταπίῃ". οὕτω καὶ τῷ Ἰούδᾳ λογισμὸν φιλαργυρίας ἐμβαλὼν προδότην αὐτὸν τοῦ ςωτῆρος πεποίηκεν, καθάπερ εἰς οἰκεῖον

The Adversary's Strategy against Abraham§2

2Having entered into his mind as a bird's nest

He did not accept the excuse according to the one saying, 'When the evil one turned from me, I did not know' (Job 2:9), which indicates that: many times, when the adversary approached, he did not flee, so as to know him being present through the sinning. For he did not fail to know the adversary being present to the extent that the holy man was warring, but thus he did not know it as receiving an experience of his evil memories. And he placed a final assault, the one of the request, thinking through this very blow that he might turn virtue aside, which also he did against the patriarch Abraham, if he would allow a friend to receive the book of the covenant.

Having attempted many and often against the holy man and having been defeated in all things, since he hoped to turn away Abraham, who was lying near and beloved, he brings forward the request for the child, which God performs by himself to shame the adversary, desiring to say: 'Take your beloved son whom you have loved' (Gen 22:2), through various words, stirring up the father's natural affection, so that he might make his courage manifest, which he maintained, neither bringing the coming thing to the wife nor to the children, so that it might not become an obstacle to the upright man. But also toward the words of the child he did not flee, the child saying: 'Father, behold the fire and the wood; where is the lamb for the offering?' Therefore, believing that even if the child becomes dead, God is able to raise him up, he did not give him according to the command, but he would have slaughtered the only-begotten, if God, having accepted the readiness, had not saved the son for him.

For such a scheming intention belongs to the devil, and we are instructed from the Gospel, the Savior saying to his own disciples: 'Behold, Satan has asked you to sift you like wheat' (Luke 22:31). And the book also has the inscription 'following,' since the whole book contains the history concerning him, without any other being brought alongside. And they add 'following' there, as if some were seeking whose the book might be. And some attribute it to the holy Ezra, and others say even when it is written at the end of the book 'following, following,' as if in the archives, since kings being friends of Job, being pleased with the upright man, they deposited the writing concerning him. Let the lover of beauty seek concerning...

Greek · §2

φωλεὸν εἰς τὴν διάνοιαν αὐτοῦ εἰσελθών. οὕτω καὶ οἱ περὶ Ὑμέναιον καὶ Ἀλέξανδρον "περὶ τὴν πίστιν ἐναυάγησαν" διὰ τοῦτο παθόντες ὄργανόν τε διαβολικὸν διὰ τοῦ ἑκουσίου γεγενημένοι, οὕστινας καὶ "παρέδωκεν αὐτῶι τῷ σατανᾷ" ὁ μακάριος Παῦλος, "ἵνα παιδευθῶσιν μὴ βλασφημεῖν". καὶ ὅλως ποικίλη ἡ τοῦ διαβόλου κατὰ τῶν ἀνθρώπων ἔνεδρα γίνεται "ἐν τοῖς υἱοῖς τῆς ἀπειθείας ἐνεργοῦντος", οὐκ ἀπεχομένου δὲ καὶ τῶν ἐναρέτων, ἀλλὰ κἀκείνοις ἐπιτρέχοντος. τοῦτο γὰρ σημαίνει τὸ λόγιον παραινοῦν· "ἐὰν πνεῦμα τοῦ ἐξουσιάζοντος ἀναβῇ ἐπὶ σέ, τόπον σου μὴ ἀφῇς." ἐπιχειρεῖ μὲν καὶ ἀνῆκεν εἰς αὐτὸν καταβαίνων, ἀσφαλὴς δὲ ὁ ἐνάρετος γεγενημένος κωλύει τὴν ἐπιβουλήν. καὶ ὁ Ἰὼβ οὖν τέλειος ὑπάρχων ἀνὴρ καὶ πάντῃ ἀπεχόμενος κακίας καὶ ἀρετῆς μετέχων "οὐ παρεῖχεν τόπον τῷ διαβόλῳ"· εἴρηται γὰρ "δίκαιος, ἀ ληθινός, ἄμεμπτος, θεοσεβής, ἀπεχόμενος ἀπὸ παντὸς πονη5 ροῦ πράγματος", ἅπερ τελειότατον αὐτὸν ἀποδείκνυσιν, οὐ μόνον κακίας ἀπεχόμενον, ἀλλὰ καὶ εἰς ἄκρον ἀρετῆς φθάσαντα. τότε γὰρ κυρίως τις ἀρετὴν ἔχῃ, ὅταν τῶν ἐναντίων διαθέσεων προαιρέσει ἀπέχηται. τοῦτο γὰρ ὁ μακάριος ∆αυὶδ παιδεύει λέγων· "ἔκκλινον ἀπὸ κακοῦ καὶ ποίησον ἀγαθόν." ἀλλὰ καὶ τό· "παύσασθε ἀπὸ τῶν πονηριῶν ὑμῶν, μάθετε καλὸν ποιεῖν" τῆς αὐτῆς ἐστι διανοίας. ὁ Ἰὼβ οὖν ἀπεχόμενος κακίας οὐχ οὕτως ἀπείχετο ὡς τὰ βρέφη, ἀλλ' ὡς ἐνεργῶν τελείως τὴν ἀρετήν. ἀπὸ ἀνδρείας δὲ αὐτῶι ὁ ἔπαινος ἐγίνετο οὐχ ὡς τῶν ἄλλων ἀρετῶν ἀπολειπομένῳ –ἠκολούθουν γὰρ αὐτῷ ἅπασαι ἀλλήλων ἠρτημέναι–, ἀλλ' ἐξ ἐπικρατείας τῆς κατὰ τὴν ἀνδρείαν, ὅπερ καὶ ἐπὶ τῶν μακαρισμῶν ἔχει· ὁ γὰρ "πτωχὸς τῷ πνεύματι" ἔχει τὴν βασιλείαν τοῦ θεοῦ καὶ τοῖς ἄλλοις κεκοσμημένος καὶ πρᾶος καὶ δίκαιος ὤν. εἶχεν οὖν καὶ τὰς ἄλλας ἀρετὰς ὁ Ἰώβ, ὡς ἐν τοῖς ἑξῆς δηλοῦται· ὡς γὰρ πρὸς φιλοξενίαν ἦν ἕτοιμος, οὕτως καὶ πρὸς ἐλεημοσύνην, "πατὴρ μὲν ὀρφάνοις γιγνόμενος, τοῖς δὲ ἀδυνάτοις βοηθός, ὀφθαλμὸς τυφλοῖς, ποὺς δὲ χωλῶν" εὑρισκόμενος. τὸν οὕτως οὖν ἠσφαλισμέ νον πάντοθεν πρακτικῇ τε 6 καὶ διανοητικῇ ἀρετῇ–διὰ γὰρ ταύτην ἀληθινὸς εἴρηται ὡς καὶ ἄμεμπτον εἶναι–ἐπειρᾶτο διάβολος τῆς τοσαύτης ἀρετῆς μεθιστᾶν, πολλάκις ὡς εἰκὸς ὑποβάλλων λογισμούς, οὓς ὁ ἅγιος οὐκ ἐδέχετο κατὰ τὸν λέγοντα· "ἐκκλίνοντος ἀπ' ἐμοῦ τοῦ πονηροῦ οὐκ ἐγίγνωσκον", ὃ δηλοῖ ὅτι· πολλάκις προσελθόντος τοῦ ἀντικειμένου οὐκ ὤκλασα, ὥστε γνῶναι μὲν αὐτὸν παρόντα διὰ τοῦ ἁμαρτάνειν. οὐ γὰρ ἠγνόει παρόντα ἐς ὅσον ἐπολέμει ὁ ἅγιος, ἀλλ' οὕτως οὐκ ἐγίγνωσκεν, ὡς πεῖραν δέχεσθαι τῶν φαύλων αὐτοῦ ἐνθυμήσεων. τελευταίαν δ' ἐπιβουλὴν τὴν τῆς ἐξαιτήσεως καθῆκεν, οἰόμενος διὰ ταύτης αὐτὸν τῆς προσβολῆς τῆς ἀρετῆς μεθιστᾶν, ὅπερ καὶ ἐπὶ τοῦ πατριάρχου Ἀβρὰμ πεποίηκεν, εἴ τῳ φίλον παραδέξασθαι τὴν βίβλον τῆς διαθήκης. πολλὰ κ̣αὶ πολλάκις ἐπιχειρήσας κατὰ τοῦ ἁγίου καὶ πρὸς ἅπαντα ἡττηθείς, ἐπεὶ ἅτε πρὸς ὀψίγονον καὶ ἀγαπητὸν διακείμενον τὸν Ἀβραὰμ ἤλπιζεν διαστρέψειν, προφέρει τὴν ἐξαίτησιν τοῦ παιδός, ἣν ὁ θεὸς δι' ἑαυτοῦ ποιεῖται καταισχῦναι τὸν ἀντικείμενον βουλόμενος λέγων· "λαβὲ τὸν υἱόν σου τὸν ἀγαπητὸν ὃν ἠγάπησας", διὰ τῶν ποικίλων ῥημά7 των διεγείρων τοῦ πατρὸς τὸ φιλόστοργον, ἵνα τὸ ἀνδρεῖον αὐτοῦ φανερὸν ποιήσῃ, ὅπερ διετήρησεν μήτε τῆι γυναικὶ ἀνενεγκὼν τὸ ἐσόμενον μήτε τοῖς παισίν, ἵνα μή τι ἐμπόδιον τῶι κατορθώματι γίνηται. ἀλλὰ καὶ πρὸς τοὺς λόγους τοῦ παιδὸς οὐκ ὤκλασεν εἰπόντος· "πάτερ, ἰδοὺ τὸ πῦρ καὶ τὰ ξύλα· ποῦ τὸ πρόβατον τὸ εἰς τὴν ὁλοκάρπωσιν;" διόπερ πιστεύων, ὅτι κἂν νεκρὸς ὁ παῖς γίνηται δυνατὸς ὁ θεὸς αὐτὸν ἀναστῆσαι, οὐκ ἐνδέδωκεν πρὸς τὸ πρόσταγμα, ἀλλὰ ἐσφαγίασεν ἂν τὸν μονογενῆ, εἰ μὴ θεὸς τὴν προθυμίαν ἀποδεξάμενος περιέσωσεν 2 αὐτῷ τὸν υἱόν. ὅτι δὲ τοιαύτης ἐπιβουλευτικῆς προθέσεώς ἐστιν διάβολος καὶ ἐκ τοῦ εὐαγγελίου παιδευόμεθα λέγοντος τοῦ ςωτῆρος πρὸς τοὺς ἰδίους μαθητάς· "ἰδοὺ ἐξῃτήσατο ὑμᾶς ὁ σατανᾶς τοῦ σινιάσαι ὡς τὸν σῖτον." ὁμώνυμον δὲ τῶι ἀνδρὶ καὶ τὸ βιβλίον ἔχει τὴν ἐπιγραφὴν ἀκολούθως, ἐπεὶ πᾶσα ἡ βίβλος τὴν περὶ αὐτοῦ ἱστορίαν περιέχει, οὐδενὸς ἑτέρου παραβαλλομένου. κἀκεῖνο δὲ ἀκόλουθον προσθεῖναι, ὡς ἐζήτηταί τισιν, τίνος ἂν εἴη τὸ βιβλίον. καὶ οἱ μὲν 8 τῷ ἁγίῳ Ἔσδρᾳ αὐτὸ προσνέμουσιν, ῃαξατ οἱ δὲ καὶ ἐπεὶ ἐν τῶι τέλει τοῦ βιβλίου εἴρηται ῃαξατ ῃαξατ φασίν, ὡς ἐν τοῖς ἀρχείοις ἅτε βασιλεῖς ὄντες οἱ φίλοι τοῦ Ἰὼβ ἀρεσθέντες τῶι κατορθώματι τὴν περὶ τούτου γραφὴν ἀπέθεντο. ζητείτω δὲ ὁ φιλόκαλος περὶ

The Fellowship and Purity of Job's Children§3

3The text continues, unless he approves these things. But Job is the fifth from Abraham, as this very thing is said at the end of the book.

There was a certain man in the land of Uz, whose name was Job (Job 1:1). And that man was true, blameless, righteous, God-fearing, abstaining from every evil thing. And there came to him seven sons and three daughters, and his cattle were seven thousand sheep, three thousand camels, five hundred yoke of oxen, five hundred female donkeys wandering, and much service, and he had great works upon the earth.

Consequently, the word is about to narrate a virtue surpassing that of the blessed Job, and it remembers the place and the manner of blamelessness and many children and good upbringing and wealth both in flocks and in other things, in order to teach how he did not despise them through over-confidence—for indeed, not possessing them, he did not think highly of them—once all these things were taken away in the trial. And having announced also his pureness of soul, it shows how the devil did not seek a man who was negligent. For it was necessary before the struggle against the opponent to record the greatness of the athlete, to show that, abstaining from every evil thing, he had not been satisfied even unto this, but was also caring for perfection, which is a subversion of those saying that even children and irrational animals abstain from evil things. For this man was both righteous and blameless.

This very thing is also said regarding the first Psalm, where those standing against him are refuted. For they say that 'to be blessed in not walking in the counsel of the ungodly and not sitting in the seat of scoffers' (Psalm 1:1) would also apply to irrational animals and infants. But they are refuted by what is presented; for it is said: 'But his will was in the law of the Lord, and in his law he shall meditate day and night' (Psalm 1:2), which does not apply to infants and irrational animals.

And it is also good that he dwelt in Uz, which is interpreted as 'will'; for the righteous man does nothing without purpose, but his house and city is pure will. 'And that man was noble from the rising of the sun' (Job 1:3). And this is possible regarding the sensible. But if one intended an ascent, it might be said that the righteous man acquires nobility, not from men, but from the light of the 'sun of righteousness' (Malachi 4:2).

"And the sons of him, going along with one another, were making a drink for each day, taking along at the same time also their three sisters to eat and drink with them." The sons of Job, being well-nourished, did not seek social pleasures with others, but among themselves, according to that which is said in the Psalms: "Behold, how good or how pleasant it is for brothers to dwell together in unity" (Psalm 133:1). They were steadfast in virtue and in sensory things, moving "toward one another" and not away; for their gatherings "in the house of their eldest brother" were not only according to time, but perhaps also according to virtue, as they were being educated for benefit by him. And it is also good to take along one's own sisters, which is a clear sign of temperance and grace.

"And as soon as the days of the drinking were completed, Job would rise and cleanse them, rising in the morning and offering about them sacrifices according to their number, and one calf for the sin concerning their souls." According to the one saying: "From the night my spirit cries out to you, O God" (Psalm 43:27), and: "My God, to you I cry out in the morning" (Psalm 5:3), and: "In the morning I will present to you and look upon you" (Psalm 5:3), the blessed Job rose in the morning not for some other work, but to present a sacrifice to God on behalf of the children "according to their number," which is to say, individually and in good order; for nothing is poured out in haste. But after this, he also presented the calf on their behalf in his own way, providing for the children's guidance. Thus, after the feasting was completed, he cleansed them, demonstrating both the sensory cleansing and the intellectual cleansings that complete the process.

If the "calf" offered on behalf of all signifies the "Cross" which remained for the sake of the human race as Savior, consider that He is also "fit for eating" in the parable of the Gospel, because of the nourishing nature of the divine teaching. Do not marvel if the calf alludes to the Savior; for Job was not unaware of the coming of the Savior; for concerning Him he said: "he who is about to grasp the great whale" (Job 41:1). For Job said: "perhaps in their mind the sons..."

Greek · §3

τούτου, εἰ μὴ τὰ εἰρημένα ἐνκρίνει. ἔστιν δὲ ὁ Ἰὼβ πέμπτος ἀπὸ Ἀβραάμ, ὡς καὶ αὐτὸ τοῦτο ἐν τῷ τέλει τοῦ βιβλίου εἴρηται. ῃαξατ ῃαξατ ῃαξατ ῃαξατ ἄνθρωπός τις ἦν ἐν χώρᾳ τῇ Αὐσίτιδι, ᾧ ὄνομα Ἰώβ. καὶ ἦν ὁ ἄνθρωπος ἐκεῖνος ἀληθινός, ἄμεμπτος, δίκαιος, θεοσεβής, ἀπεχόμενος ἀπὸ παντὸς πονηροῦ πράγματος. ἐγένοντο δὲ αὐτῶι υἱοὶ ἑπτὰ καὶ θυγατέρες τρεῖς, καὶ ἦν τὰ κτήνη αὐτοῦ πρόβατα ἑπτακισχίλια, κάμηλοι τρισχίλιαι, ζεύγη βοῶν πεντακόσια, ὄνοι θήλειαι νομάδες πεντακόσιαι, καὶ ὑπηρεσία πολλὴ σφόδρα, καὶ ἔργα μεγάλα ἦν αὐτῶι ἐπὶ τῆς γῆς. ἀκολούθως μέλλων ἀρετὴν ὑπερβάλλουσαν τοῦ μακαρίου Ἰὼβ ὁ λόγος διηγεῖσθαι καὶ χώρας 9 μνημονεύει καὶ τρόπου ἀμέμπτου καὶ πολυπαιδίας καὶ εὐπαιδίας καὶ πλούτου ἔν τε ἀγέλαις καὶ τοῖς ἄλλοις, ἵνα διδάξῃ, ὡς οὐκ εὐτελῶν ὑπερεφρόνησεν –οὐδὲ γὰρ ἔχων αὐτὰ μέγα ἐφρόνει– πάντων τούτων ἀφαιρεθεὶς ἐν τῶι πειρασμῶι. ἀπαγγελὼν δὲ αὐτοῦ καὶ τὸ καθαρὸν τῆς ψυχῆς δείκνυσιν, ὡς οὐκ ἠμελημένον ἄνθρωπον διάβολος ἐξῃτήσατο. ἔδει γὰρ πρὸ τῆς πάλης τῆς πρὸς τὸν ἀντικείμενον τὸ μέγεθος τοῦ ἀθλητοῦ διαγράψαι, ὡς παντὸς πράγματος πονηροῦ ἀπεχόμενος οὐκ ἄχρι τούτου ἠρκέσθη, ἀλλὰ καὶ τελειότητος ἐπεμελεῖτο, ὅπερ ἀνατρεπτικόν ἐστιν τῶν λεγόντων, ὡς καὶ τὰ παιδία καὶ τὰ ἄλογα πονηροῦ πράγματος ἀπέχεται. οὗτος γὰρ καὶ δίκαιος καὶ ἄμεμπτος ὑπῆρχεν. τοῦτ' αὐτὸ καὶ ἐπὶ τοῦ πρώτου ψαλμοῦ λέγοντες οἱ ἐνιστάμενοι ἐλέγχονται. φασὶν γάρ, ὅτι "μακαρίζεσθαι ἐπὶ τῷ μὴ πεπορεῦσθαι ἐν βουλῆι ἀσεβῶν καὶ ἐπὶ καθέδραν λοιμῶν μὴ κεκαθικέναι" ἁρμόσει καὶ τοῖς ἀλόγοις καὶ βρέφεσιν. ἀλλ' ἐλέγχονται ἐκ τοῦ ἐπιφερομένου· εἴρηται γάρ· ῃαξατ "ἀλλ' ἦν ἐν νόμῳ κυρίου τὸ θέλημα αὐτοῦ καὶ ἐν τῶι νόμωι αὐτοῦ μελετήσει 10 ἡμέρας καὶ νυκτός", ὅπερ ἐπὶ τῶν βρεφῶν καὶ ἀλόγων οὐχ ἁρμόζει. εὖ δὲ καὶ τὸ ἐν τῆι Αὐσίτιδι τοῦτον οἰκεῖν, ἥτις ἑρμηνεύεται βουλή· οὐδὲν γὰρ ὁ δίκαιος ἀβούλως ποιεῖ, ἀλλ' οἶκος αὐτῶι καὶ πόλις ἡ καθαρὰ βουλή. "καὶ ἦν ὁ ἄνθρωπος ἐκεῖνος εὐγενὴς τῶν ἀφ' ἡλίου ἀνατολῶν." καὶ πρὸς τὸ αἰσθητὸν δυνατὸν τοῦτο. εἰ δὲ πρὸς ἀναγωγὴν νοοῖτο, λεχθείη ἄν, ὅτι ὁ δίκαιος εὐγένειαν κτᾶται, οὐκ ἀπ' ἀνθρώπων, ἀλλ' ἀπὸ τοῦ φωτὸς τοῦ "ἡλίου τῆς δικαιοσύνης" καταλαμπομένην. "συνπορευόμενοι δὲ οἱ υἱοὶ αὐτοῦ πρὸς ἀλλήλους ἐποίουν πότον καθ' ἑκάστην ἡμέραν συνπαραλαμβάνοντες ἅμα καὶ τὰς τρεῖς ἀδελφὰς αὐτῶν ἐσθίειν καὶ πίνειν μετ' αὐτῶν." εὖ ἀνατεθραμμένοι οἱ τοῦ Ἰὼβ υἱοὶ οὐ πρὸς ἄλλους ἐποιοῦντο τὰς ἐπιμειξίας καὶ τὸν πότον ἢ πρὸς ἑαυτοὺς κατὰ τὸ ἐν ψαλμοῖς λεγόμενον· "ἰδοὺ δή, τί καλὸν ἢ τί τερπνὸν ἀλλ' ἢ τὸ κατοικεῖν ἀδελφοὺς ἐπὶ τὸ αὐτό." σύμφωνον παρέχοντες τὴν ἀρετὴν καὶ ἐν τοῖς αἰσθητοῖς ἦσαν ἀστασίαστοι "πρὸς ἀλλήλους" πορευόμενοι καὶ οὐ πόρρω· τὰς γὰρ συνη̣λύσεις "ἐν τῆι οἰκίᾳ τοῦ 11 ἀδελφοῦ αὐτῶν τοῦ πρεσβυτέρου" οὐ μόνον ον κατὰ χρόνον ἀλλ' ἴσως καὶ κατὰ ἀρετὴν ἐποιοῦντο τὰ πρὸς ὠφελίαν παρ' αὐτοῦ παιδευόμενοι. εὖ δὲ καὶ τὸ συνπαραλαμβάνειν τὰς ἰδίας ἀδελφάς, ὅπερ ἐστὶν σημεῖον ἐναργὲς σωφροσύνης καὶ κοσμιότητος. "καὶ ὡς ἂν συνετελέσθησαν αἱ ἡμέραι τοῦ πότου, ἀπέστελλεν Ἰὼβ καὶ ἐκαθάριζεν αὐτοὺς ἀνιστάμενος τὸ πρωῒ καὶ προσέφερεν 3 περὶ αὐτῶν θυσίας κατὰ τὸν ἀριθμὸν αὐτῶν καὶ μόσχον ἕνα περὶ ἁμαρτίας περὶ τῶν ψυχῶν αὐτῶν." κατὰ τὸν λέγοντα· "ἐκ νυκτὸς ὀρθρίζει τὸ πνεῦμά μου πρὸς σέ, ὁ θεός", καί· "ὁ θεός μου, πρὸς σὲ ὀρθρίζω", καί· "τὸ πρωῒ παραστήσομαί σοι καὶ ἐπόψομαι" οὐ πρὸς ἕτερον ἔργον ὁ μακάριος Ἰὼβ τὸ πρωῒ ἀνίστατο ἀλλὰ πρὸς τὸ θεῷ ὑπὲρ τῶν παιδίων θυσίαν προσάγειν "κατὰ τὸν ἀριθμὸν αὐτῶν", ὅ ἐστιν καθ' ἕκαστον καὶ εὐτάκτως· οὐδὲν γὰρ συγκεχυμένον ἐν σπουδαίῳ. ἀλλὰ καὶ μετὰ τοῦτο ὑπὲρ αὐτῶν τὸν μόσχον προσῆγεν κατὰ τὸν ἴδιον τρόπον καὶ τὴν τῶν παίδων ἀγωγὴν συνεθίζων. 12 οὕτως οὖν ἐκαθάριζεν αὐτοὺς μετὰ τὸ συντελεσθῆναι τὸν πότον, μετὰ τῆς αἰσθητῆς καθάρσεως καὶ τὰ πρὸς διάνοιαν συντελοῦντα καθαρτήρια παραδεικνύς. εἰ δὲ τὸν πρὸς ὑπὲρ ἁπάντων προσαγόμενον "μόσχον" τὸν ὑπὲρ τοῦ γένους τῶν ἀνθρώπων "σταυρὸν ὑπομείναντα" ςωτῆρα δηλοῖ, συνεπίσκεψαι, ὅστις καὶ "σιτευτὸς" ἐν τῇ παραβολῇ τοῦ εὐαγγελίου εἴρηται διὰ τὸ θρεπτικὸς εἶναι τῆς θείας διδασκαλίας. μὴ θαύμαζε δέ, εἰ ἐπὶ τὸν ςωτῆρα ὁ μόσχος αἰνίττεται· καὶ γὰρ οὐκ ἀμύητος ἦν ὁ Ἰὼβ τῆς ἐπιδημίας τοῦ ςωτῆρος· περὶ γὰρ αὐτοῦ εἶπεν· "ὁ μέλλων τὸ μέγα κῆτος χειρώσασθαι". "ἔλεγεν γὰρ ὁ Ἰώβ· μήποτε ἐν τῆι διανοίᾳ αὐτῶν οἱ υἱοί

The Devil's False Presence§4

4"They thought my evils toward God." Great purity is shown in this of the children; for not seeing any perceptible sin of theirs, they offered the sacrifice regarding the intellect, considering that human weakness and softness in youth often have a slip. Therefore also the holy Paul said: "I do not even know within myself, but not in this have I been justified" (1 Cor 11:5), and the Psalmist: "From my hidden things cleanse me" (Ps 139:23). Therefore it must be observed, not that they were struck down by such a death because of sins. "Thus Job did all the days of his life" (Job 1:5).

the steadfastness of the holy one's character is shown here, as never perhaps and never not the virtue in action. This also David says about himself, singing: "I will bless the Lord at all times" (Ps 34:1). "And as this day happened, and behold the angels came to stand before the Lord, and the devil came with them." The form of the word shows the discourse becomes more narrative in its account of the angels' presentation in the phrase "and as this day happened", following our understanding of the time and the appropriate state of the presentation before the Lord of the angels, providing their own ministry and their own labor toward God. While they were standing, the devil also stood by.

Even if he is manifold and many-sided, he does not escape God. It has been said, as he himself also came with the angels, not merely "to stand before" him, but he himself is also known by the eye of God which oversees all things. And let the hypocrisy of the devil also reveal the explicit truth, "transforming" himself "into an angel of light" (2 Cor 11:14) and these things hiding from the born creatures, but not being able to escape God, the creator of all things and the one 'through whom all things' were made] and the Holy Spirit;. Just as it is said concerning the Word as "he is a critic of the thoughts and notions of the heart and there is no creature invisible before him; but all things are naked and laid bare to his eyes" (Heb 4:13), so also concerning the Spirit: "for the Spirit searches all things" (1 Cor 2:10). And concerning the Father it is said among the apostles: "You, Lord, are the knower of hearts" (Ps 139:1). And appropriately, belonging to divinity alone is that which governs the thoughts...

To see. For if this were even evident to born beings, they would have distanced themselves from the sinners as if not to help them, but to turn away out of fear of the greatness of evils, lest they themselves be endangered while acting as ambassadors for such. But even if he had grasped the devil's intention from certain proofs, rather, since they also 'stood before the Lord' (Job 1:6) when he came, and the devil was with them with hypocrisy, it was expected that they would bring to God the judgment concerning his standing, which indeed happened.

For God himself says the following to him: 'And the Lord said to the devil: From where have you come?' (Job 1:7) He said this to him so that hearing it, we might understand: 'From where have you come?' These angels, our own, being appointed to perform divine service for me, were performing this, standing before me, acting instead of a true standing—for their standing is not local—but you, from where? For you are not my minister. 'From where' then 'have you come?' You would grasp what was said to Adam by God as similar to this: 'Adam, where are you?' (Genesis 3:9). The 'from where have you come?' was a rebuke of the devil's futile movement.

'And the devil answering the Lord said: Having gone around the earth and walking up and down under the heaven, I am present' (Job 1:7). If the devil's intention was to constitute an answer to the question under God, his answer would be seen as being before God. For God, desiring to speak his own will to his born one, implants it in that one's intellect. But the devil, answering the Lord, is said to answer not thus, but as he chooses to answer. And what is his answer, let us see.

'Having gone around,' he says, 'the earth and walking up and down under the heaven, I am present' (Job 1:7). One should not be surprised if, being a subtle spirit, he passed through the aforementioned places. For even God did not rebuke him as a liar. And also the 'having gone around' is good; for he is not encompassing. But he goes around as 'one seeking someone to overthrow,' so that he might drag those who are persuaded by his evil deceptions, and he might seek out those who oppose him, which also happened regarding Job. Therefore, he does not use force, nor does he come upon us by power. For he is appointed to stand against those who are able to resist.

Greek · §4

μου κακὰ ἐνενόησαν πρὸς τὸν θεόν." μεγάλη καθαρότης ἐν τούτῳ τῶν παιδίων δείκνυται· μὴ γὰρ ὁρῶν αἰσθητόν τι ἁμάρτημα αὐτῶν περὶ τῶν κατὰ διάνοιαν τὴν θυσίαν προσῆγεν λογιζόμενος, ὅτι ἡ ἀνθρωπίνη ἀσθένεια καὶ μαλακία̣ ἐν νεότητι ὄλισθον ἔχει πολλάκις. διόπερ καὶ ὁ ἅγιος Παῦλος ἔλεγεν· "οὐδὲν ἐμαυτῶι σύνοιδα, ἀλλ' οὐκ ἐν τούτωι 13 δεδικαίωμαι", καὶ ὁ ψαλμῳδός· "ἀπὸ τῶν κρυφίων μου καθάρισόν με." ὅθεν παρατηρητέον, οὐχ ὡς ἁμαρτημάτων ἕνεκεν τοιούτωι θανάτῳ ὑπεβλήθησαν. "οὕτως οὖν ἐποίει Ἰὼβ πάσας τὰς ἡμέρας τῆς ζωῆς αὐτοῦ." τὸ ἀδιάστατον τοῦ τόνου τοῦ ἁγίου ἐνταῦθα δηλοῦται, ὡς οὐ ποτὲ μὲν ποτὲ δὲ οὒ τὴν ἀρετὴν ἐνεργοῦντος. τοῦτο καὶ ∆αυὶδ περὶ ἑαυτοῦ φησι ψάλλων· "εὐλογήσω τὸν κύριον ἐν παντὶ καιρῶι." "καὶ ὡς ἐγένετο ἡ ἡμέρα αὕτη, καὶ ἰδοὺ ἦλθον οἱ ἄγγελοι παραστῆναι ἐνώπιον τοῦ κυρίου, καὶ ὁ διάβολος ἦλθεν μετ' αὐτῶν." τὸ μὲν σχῆμα τῆς λέξεως ὁ λόγος ἐμφαίνων διηγηματικώτερον τὰ περὶ τῆς παραστάσεως τῶν ἀγγέλων διηγεῖτο ἐν τῷ· "καὶ ὡς ἐγένετο ὡς ἡ ἡμέρα αὕτη", ἡμῶν ἀκολούθως νοούντων καιρὸν καὶ κατάλληλον κατάστασιν τῆς παραστάσεως τῆς ἐνώπιον κυρίου τῶν ἀγγέλων τὰς ἰδίας λειτουργίας καὶ τὸν ἰ´̣διον πόνον τὸν πρὸς θεὸν̣ παρασχόντων. αὐτῶν καθιστώντων παρέστη δὴ καὶ ὁ διάβολος. εἰ καὶ πολύπτυχός ἐστι καὶ πολύτρ̣οπ̣ος, οὐ λανθάνει θεόν. ε̣ἴρηται, ὡς καὶ αὐτὸς μετὰ τῶν ἀγγέλων ἐλήλυθεν οὐ "παραστῆναι ἐνώ14 πιον" αὐτοῦ, ἀλλὰ καὶ αὐτὸς ὑπὸ τοῦ πάντα ἐφορῶντος ὀφθαλμοῦ τοῦ θεοῦ γιγνωσκόμενος. εἴη δὲ καὶ τὸ ὑποκριτικὸν τοῦ διαβόλου δηλοῦν τὸ ῥητόν, "μετασχηματιζομένου" μὲν "εἰς ἄγγελον φωτὸς" καὶ ταῦτα λανθάνοντος τοὺς γεννητούς, θεὸν δὲ μὴ δυναμένου λαθεῖν τὸν πάντων γενεσιάρχην καὶ τὸν "δι' οὗ τὰ πάντα" καὶ τὸ ἅγιον πνεῦμα· τῆς γὰρ αὐτῆς οὐσίας ἡ τριάς. ὡς γὰρ περὶ τοῦ λόγου εἴρηται ὡς "κριτικός ἐστιν ἐνθυμήσεων καὶ ἐννοιῶν καρδίας καὶ οὐκ ἔστιν κτίσις ἀφανὴς ἐνώπιον αὐτοῦ· πάντα δὲ γυμνὰ καὶ τετραχηλισμένα τοῖς ὀφθαλμοῖς αὐτοῦ", οὕτω καὶ περὶ τοῦ πνεύματος· "τὸ γὰρ πνεῦμα πάντα ἐρευνᾷ." καὶ περὶ πατρὸς πρὸς τῶν ἀποστόλων εἴρηται· "σὺ κύριε καρδιογνῶστα πάντων." καὶ εἰκότως μόνης τῆς θεότητός ἐστι τὸ τὰς διανοίας ὁρᾶν. εἰ γὰρ ἦν καὶ τοῖς γεννητοῖς τοῦτο δῆλον μὴ ἔχουσιν θεοῦ ἀγαθότητα, ἠλλοτριοῦντο ἂν τῶν ἁμαρτανόντων ὡς μὴ ἐπικουρεῖν αὐτοῖς ἀλλ' ἀποστρέφεσθαι διὰ τὸ μέγεθος τῶν κακῶν εὐλαβούμενοι, μὴ συνκινδυνεύσωσιν ὑπὲρ τοιούτων πρεσβεύοντες. εἰ δὲ καὶ ἔκ τινων 15 τεκμηρίων κατελάμβανον τὴν τοῦ διαβόλου πρόθεσιν, ἀλλὰ γοῦν, 4 ἐπεὶ καὶ αὐτοὶ "παρεστήκασιν ἐνώπιον τοῦ κυρίου" ἐλθόντος καὶ τοῦ διαβόλου μετ' αὐτῶν μεθ' ὑποκρίσεως, εἰκότως θεῷ τὴν περὶ τῆς παραστάσεως αὐτοῦ κρίσιν συνενέβαλον, ὃ καὶ γέγονεν. αὐτὸς γὰρ ὁ θεὸς πρὸς αὐτὸν τὰ ἑξῆς φησιν. "καὶ εἶπεν ὁ κύριος τῷ διαβόλωι· πόθεν παραγέγονας;" τοῦτο εἶπεν αὐτῷ, ὅπως ἀκούοντες νοήσωμεν τό· "πόθεν παραγέγονας;" οὗτοι οἱ ἄγγελοι οἱ ἡμέτεροι ὑπηρεσίας θείας πρὸς ἐμοῦ ποιεῖν προσταττόμενοι ταύτας ἐκτελοῦντες παρεστήκασίν μοι αὐτὸ τοῦτο ἀντὶ παραστάσεως ἐνεργοῦντες–οὐ γὰρ τοπικὴ τούτων παράστασις· σὺ δὲ πόθεν; οὐ γὰρ ὑπάρχεις λειτουργὸς ἐμός. "πόθεν" οὖν "παραγέγονας"; ὅμοιον τούτῳ ἐκλήμψῃ τὸ εἰρημένον πρὸς τὸν Ἀδὰμ ὑπὸ θεοῦ· "Ἀδάμ, ποῦ εἶ;" ἠ῀̣ν ἐλεγκτικὸν τῆς ματαίας κινήσεως τοῦ διαβόλου τό· "πόθεν παραγέγονας;". "καὶ ἀποκριθεὶς ὁ διάβολος τῶι κυρίῳ εἶπεν· περιελθὼν τὴν γῆν καὶ ἐνπεριπατήσας τὴν ὑπ' οὐρανὸν πάρειμι." εἰ ἦν ἐνθύμησις τοῦ διαβόλου ἡ πρὸς τὴν ὑπὸ θεοῦ ἐρώτησιν συστᾶσ̣α̣ ἐν αὐτῶι ἀπόκρισις, αὐτοῦ ἂν εἴη 16 πρὸς τοῦ θεοῦ ὁρωμένη. ὁ μὲν γὰρ θεὸς βουλόμενος λαλῆσαι γεννητῷ τὸ ἑαυτοῦ βούλημα τῇ ἐκείνου ἐντίθησι διανοίᾳ. διάβολος δὲ ἀποκρινόμενος τῶι κυρίωι οὐχ οὕτως ἀλλ' ὡς προαιρεῖται ἀποκρίνεσθαι λέγεται. τίς δὲ αὐτοῦ η῾̣ ἀπόκρισις, ἴδωμεν. "περιελθών", φησίν, "τὴν γῆν καὶ ἐνπεριπατήσας τὴν ὑπ' οὐρανὸν πάρειμι". οὐ δεῖ ξενίζεσθαι, εἰ λεπτὸν ὑπάρχων πνεῦμα διέβη τοὺς προειρημένους τόπους. καὶ γὰρ οὐδ' ὁ θε ὸς ὡς ψευδόμενον αὐτὸν ἤλεγξεν. εὖ δὲ καὶ τὸ "περιελθών"· οὐ γὰρ περιέχων. περιέρχεται δὲ ὡς "ἀντίδικος ζητῶν τίνα καταπίῃ", ὅπως τοὺς μὲν ταῖς ὑποβολαῖς αὐτοῦ ταῖς πονηραῖς πειθομένους ἑλκύσῃ, τοὺς δ' ἀντιτείνοντας ἐξαιτήσηται, ὅπερ καὶ ἐπὶ τοῦ Ἰὼβ γεγένηται. ὅθεν οὐ βιάζεται οὐδὲ παρὰ δύναμιν ἡμῖν ἐπέρχεται. ὡς γὰρ δυναμένοις ἀντιστῆναι προστάττεται·

The Rationality of the Devil and Job§5

5"Stand firm in the faith," and: "If a spirit of the one exercising authority rises upon you, do not leave your place."

For it is also said that God provides the power, He who will give "and the outcome of being able to lift up."

It should be noted, however, that the earth and the places under heaven are different places; the earth being under heaven, the places under heaven are not necessarily earth. And the devil, rejoicing in the "spiritual things of wickedness" of the demons, encircled those places. These, he says, having come around, he stays beside, which should be understood thus: having come through all these and finding the blessed Job unable to gain anything from us, he stays beside, which is to say: I wish to show my hidden thing to your unchangeable eye, desiring him to ask it of me.

And the Lord said to him: "Pay attention therefore with your mind concerning my servant Job, for there is no man on the earth blameless, true, God-fearing, turning away from every evil thing."

Thus, the Lord said to the devil in the same way as to those who are stumbling toward error, not withdrawing; if it is what God wills the devil to understand, it enters toward his rebuke most difficultly, because God did not cease reasoning. For it should not be ignored whether the conversation of God toward the devil is just; for nothing is just on the part of the one who has arranged all things, but even this is toward the benefit, so that he may be disgraced by the reproach of the righteous and blameless man.

The Lord has called Job "servant" according to both significations; for his servant was according to what was said by the Psalmist: "I am your servant and the son of your maidservant" (Psalm 89:8), and a son from the service and of the genuine slavery of the Spirit, having been made worthy of grace, and he himself saying according to the wise Paul: "the Spirit itself bears witness with our spirit that we are children of God" (Romans 8:16). For "he who does righteousness"

"He was born of God." It is also an explicit indication of the devil being rational to say: "Pay attention to your mind" (Job 35:10); for to think is proper to a rational being. Not only is this said about the devil here, but also in: "But you said in your mind: I will ascend to heaven" (Job 35:11), which, as it is said, is a demonstration of him being rational himself.

And if thinking happens through him, it must be sought whether repentance also happens. For after thinking comes thinking and repentance. And just as thinking lies within his will, let it not be that repentance also lies there. But he who does not grant these things, let him not hide, making God the cause of his evil—for if he does not possess reason and mind. And even if he has been led astray by something, he still participates in the nature of those who are thus, in being rational. For even if men are mortal, we say that their participation is not according to mortality, but according to the rational, which exists common to both the immortal and the mortal.

And thinking is not accessible only to the serious or only to the wicked. Just as the use of sensation is common to both the serious and the wicked—where the serious man, planning well, has not used it like the wicked man looking up to heaven and making himself a god—so also thinking: being found in the serious and the wicked, it has been led astray according to its use. "Pay attention, therefore," he says, "to your mind concerning my servant Job, for there is none on earth like him" (Job 35:10). It is not a vain thing to say: "of those on earth." For there are rational things concerning him and on his behalf that happen regarding the earth. For it is not the same to say: "there is none like him" as to say: "there is none on earth like him." For how did he not exceed all those on earth, with the God of all things testifying to him in: "A blameless man, true, God-fearing, turning away from all evil deeds" (Job 1:1)? And he turns away...

Greek · §5

"ἀντιστῆτε στερεοὶ τῆι πίστει", καί· "ἐὰν πνεῦμα τοῦ ἐξουσιάζοντος ἀναβῇ ἐπὶ σέ, τόπον σου μὴ ἀφῇς." ὅτι δὲ καὶ τὴν δύναμιν παρέχει ὁ θεὸς εἴρηται, ὃς δώσει "καὶ τὴν ἔκβασιν τοῦ δύνασθαι ὑπενεγκεῖν". σημειωτέον, δέ, ὅτι διάφοροι τόποι ἡ γῆ καὶ ἡ ὑπ' οὐρανόν εἰσιν, τῆς μὲν γῆς 17 ὑπὸ τὸν οὐρανὸν οὔσης, τῶν δὲ ὑπ' οὐρανὸν τόπων οὐ πάντως γῆς ὑπαρχόντων. κἀκείνους δὲ περιῄει τοὺς τόπους διάβολος ἐνευφραινόμενος "τοῖς πνευματικοῖς τῆς πονηρίας" δαίμοσιν. τούτους οὖν, φησίν, περιελθὼν πάρειμι, ὅπερ νοητέον οὕτως ὅτι· διὰ πάντων τούτων ἐλθὼν καὶ εὑρὼν τὸν μακάριον Ἰὼβ μὴ δυνάμενον δέξασθαί τι τῶν ἡμετέρων πάρειμι, ὅ ἐστι· δείκνυμι το`̣ κρυπτόν μου τῶι ἀναποδράστωι σου ὀφθαλμῶι βουλόμενος αὐτὸν ἐξαιτήσασθαι. "καὶ εἶπεν αὐτῷ ὁ κύριος· προσέσχες οὖν τῆι διανοίαι σου κατὰ τοῦ παιδός μου Ἰώβ, ὅτι οὐκ ἔστιν κατ' αὐτὸν τῶν ἐπὶ τῆς γῆς ἄνθρωπος ἄμεμπτος, ἀλη̣θινός, θεοσεβής, ἀπεχόμενος̣ ἀπὸ παντὸς πονηροῦ πράγματ̣ος." τό· εἶπεν ὁ κύριος τῶι διαβόλωι ὡσαύτως τοῖς φθάσασιν ἐκλημπτέον, οὐκ ἀπεμφαίνοντος, εἰ ὅπερ ὁ θεὸς βούλεται νοῆσαι τὸν διάβολον, ἐνιῆτ̣α̣ι πρὸς ἔλεγχον αὐτοῦ χαλεπώτατον, ὅτι οὐ παρῆκεν ὁ θεὸς δια̣νοούμενος. οὐ γὰρ ἀγνοητέον μὴ εἰκαίαν εἶναι τὴν τοῦ θεοῦ πρὸς τὸν διάβολον ὁμιλίαν· οὐδὲν γὰρ παρὰ τῷ τὰ ὅλα συστησαμένωι εἰκαῖον, ἀλλὰ καὶ τοῦτο πρὸς τὸ συμφέρον, ὅπως καταισχύνηται τῆι τοῦ δικαίου καὶ ἀμέμπτου ἀνδρὸς πα18 ραθέσει. "παῖδα" τὸν Ἰὼβ ὁ κύριος κέκληκεν κατ' ἀμφότερα τὰ σημαινόμενα· καὶ γὰρ θεράπων αὐτοῦ ὑπῆρχεν κατὰ τὸ εἰρημένον πρὸς τοῦ ψαλμῳδοῦ· "ἐγὼ δοῦλος σὸς καὶ υἱὸς τῆς παιδίσκης σου", καὶ υἱὸς ἀπὸ τῆς θεραπείας καὶ γνησίας δουλείας τῆς τοῦ πνεύματος ἀξιωθεὶς χάριτος, καὶ λέγων καὶ αὐτὸς κατὰ τὸν σοφὸν Παῦλον· "αὐτὸ τὸ πνεῦμα συνμαρτυρεῖ τῶι πνεύματι ἡμῶν, ὅτι ἐσμὲν τέκνα θεοῦ." "ὁ" γὰρ "ποιῶν τὴν δικαιοσύνην ἐκ τοῦ θεοῦ γεγέννηται". ἐμφατικὸν δὲ καὶ τοῦ λογικὸν εἶναι τὸν διάβολον τὸ ῥηθῆναι· "προσέσχες τῆι διανοίᾳ σου"· λογικοῦ γὰρ οἰκεῖον τὸ διανοεῖσθαι. οὐκ ἐνταῦθα δὲ μόνον τοῦτο π̣ε̣ρὶ τοῦ διαβόλου εἴρηται, ἀλλὰ καὶ ἐν τῷ· 5 "σὺ δὲ εἶπας ἐν τῆι διανοίαι σου· εἰς τὸν οὐρανὸν ἀναβήσομαι", ὅπερ ὡς εἴρηται παραστατικόν ἐστι τοῦ λογικὸν αὐτὸν εἶναι. γίνεται δὲ εἰ δὲ τὸ διανοεῖσθαι ἐπ' αὐτοῦ γίνεται, ζητητέον, μὴ ἄρα καὶ τὸ μετανοεῖν. μετὰ γὰρ τὸ νοεῖν τὸ διανοεῖσθαι καὶ τὸ μετανοεῖν. καὶ ὡς ἐν τῇ βουλήσει αὐτοῦ κεῖται τὸ διανοεῖσθαι, μήποτε καὶ τὸ μετανοεῖν. ὁ δὲ ταῦτα μὴ διδοὺς ὁράτω, μὴ τὸν θεὸν αἴτιον τῆς κακίας αὐτοῦ λάθῃ τιθέμενος–εἰ γὰρ 19 οὐ κέκτηται λόγον καὶ νοῦν. εἰ δὲ καὶ ἐξήλλακται κατά τι, ἀλλὰ τῶι λογικὸς εἶναι κοινωνεῖ τοῖς ταύτης οὖσι φύσεως. εἰ γὰρ καὶ ἄνθρωποι θνητοί, ἀλλ' οὐ κατὰ τὸ θνητὸν τὴν κοινωνίαν εἶναί φαμεν, ἀλλὰ κατὰ τὸ λογικόν, ὅπερ κοινὸν καὶ ἀθανάτοις καὶ θνητοῖς ὑπάρχει. καὶ τὸ διανοεῖσθαι δὲ οὐ μόνοις σπουδαίοις ἢ μόνοις φαύλοις πρόσεστιν. ὡς γὰρ τὸ αἰσθήσει χρῆσθαι καὶ σπουδαίῳ καὶ φαύλωι κοινόν, ὅπερ ὁ μὲν σπουδαῖος καλῶς μεθοδεύων οὐ κέχρηται αὐτῶι κατὰ τὸν φαῦλον ἀναβλέποντα εἰς τὸν οὐρανὸν καὶ θεοποιοῦντα τοῦτον, οὕτω καὶ τὸ διανοεῖσθαι· ἐν σπουδαίωι καὶ φαύλωι εὑρισκόμενον κατὰ τὴν χρῆσιν ἐξήλλακται. "προσέσχες οὖν", φησί, "τῆι διανοίᾳ σου κατὰ τοῦ παιδός μου Ἰώβ, ὅτι οὐκ ἔστι κατ' αὐτὸν τῶν ἐπὶ τῆς γῆς". οὐ μάτην δὴ πρόσκειται· "τῶν ἐπὶ γῆς." εἰσὶν γὰρ κατ' αὐτὸν καὶ ὑπὲρ αὐτὸν λογικὰ ὑπὲρ γῆν τυγχάνοντα. οὐ γὰρ ταὐτὸν τὸ εἰπεῖν· «οὐκ ἔστιν κατ' αὐτόν» τῶι εἰπεῖν· "οὐκ ἔστιν κατ' αὐτὸν τῶν ἐπὶ τῆς γῆς". πῶς γὰρ οὐχ ὑπερβάλλων ἅπαντας τοὺς ἐπὶ γῆς ἐτύγχανε τοῦ θεοῦ τῶν ὅλων αὐτῷ μαρτυροῦντος ἐν τῷ· "ἄνθρωπος ἄμεμπτος, ἀληθινός, θεοσεβής, ἀπεχόμενος ἀπὸ παντὸς πονηροῦ 20 πράγματος". ἀπέχεται δὲ

The Hand of God and the Nature of Touch§6

6One is said to mainly abstain from wickedness by nature. For praise has its place when one, being able to be base, abstains from wickedness through hatred of it. Not everyone who does not use wickedness is called to abstain from it; for infants, not using such things, no one would say they mainly abstain from wickedness, for the one doing this acts by judgment and word.

But the distinction between wickedness and virtue requires skill. Nor would anyone say a child abstains from intemperance or is prudent, for he has not yet reached the discernment of these things. Having discussed these matters in the previous passages, when we were setting aside the things from the first Psalm, we rebuked Job as being God-fearing according to it. For he is truly God-fearing, one honoring a life of reverence, whereas those honoring things not sacred are found impious.

And to the blessed one is added 'true' according to the theory of truth and the lack of hypocrisy in ethics; for one who seeks virtue through opportunism is not true. 'And the devil answered and said against the Lord' (Job 1:9). It is possible to say, regarding 'against the Lord,' that he spoke against the testimony of God being a lover of evil, or that he thought with audacity; for wickedness is shameless. Thus also, what he brings forth from a lover-of-evil mindset brings forth the deficiencies of the virtue of the righteous.

For what does he say? 'Does Job fear God for nothing? Have you not encircled him and his house and all that he possesses on every side? Have you blessed the work of his hands and made his livestock many on the earth?' (Job 1:9-10). It is characteristic of lovers of evil, who loathe virtue, not to consider the beauties of those nearby as genuine, but to say instead: this one is just through an inability to do wrong, this one is prudent through the so-called foolishness, this one does not have wealth and resources because he is unsuited to them, even while considering the gentle hypocrite as such; and in no way does anyone base accept anyone's virtue as genuine.

The devil, being the leader of wickedness, conceiving such things concerning Job, made these things manifest to the one who knows the hidden, saying that Job is just because of external goods. And 'encircled' (Job 1:10) was said to him instead of security, providing emphasis, as if because of these things he is unassailable and has no vulnerability, the multitude of the un...

Since he is considered to have wealth as the cause of his virtue, he was rebuked for not speaking well. For having these things removed, he remained similarly unblemished. In truth, possessing wealth contributes something to virtue for one who uses it well, but wealth itself contributes nothing to it.

The blessed Job showed unshakeable virtue both in poverty and in wealth. 'But send your hand and touch all that he has; surely he will bless you to your face' (Job 2:5). One may call his hand in two different ways: either the punishing and service-oriented power, which the divine Scripture is accustomed to calling 'vessels of wrath,' or the protective and guarding power, as it is said: 'No one is able to snatch from the hand of my Father.' It is also possible to take the Son into a hand that protects and supports those under it, as it is said: 'The Lord's right hand exalted me; the Lord's right hand made strength' (Psalm 37:30).

And as for 'to touch,' let it not mean here to strike instead of bringing affliction; for we commonly have this expressed in Scripture. For 'do not touch my sheep' does not forbid simple contact, but the audacity against the saints to harm them. And 'he who touches you touches the apple of his eye' (Zechariah 2:8) similarly means one who touches for evil. Even if the one through the devil has become an apostate and 'stiff-necked before the Lord of all' (Psalm 78:9), yet he still has some reverence toward the Creator of all things.

For he says: 'Surely he will bless you to your face,' instead of cursing or blaspheming, using this expression so that the harshest words might not be brought against God, as is foretold. 'Then the Lord said to the devil: Behold, all that he has I have given into your hand, but do not touch him' (Job 1:12). The words placed here seem to mean not to fall into trials apart from divine permission. For God says: 'Behold, I have given all into your hand.' But so that it may become clear that He also exercises permission with measure, it is added: 'but do not touch him.' Therefore, circumstances occur neither by fate nor of themselves, but by the permission of God, according to what has already been laid out for the demonstration of Job's virtue, and also for another reason, concerning which in the following sections...

Greek · §6

κυρίως κακίας ὁ πεφυκὼς αὐτὴν δέχεσθαι. τότε γὰρ καὶ ὁ ἔπαινος χώραν ἔχει, ὅτε δυνάμενος εἶναι φαῦλος ἀπέχεται κακίας μίσει τῶι πρὸς αὐτήν. οὐ γὰρ πᾶς ὁ μὴ χρώμενος κακίᾳ ἀπέχεσθαι ταύτης λέγεται· τὰ γὰρ βρέφη ταύτῃ μὴ χρώμενα οὐκ ἂν εἴποι τις κυρίως ἀπέχεσθαι κακίας· ὁ γὰρ τοῦτο ἐνεργῶν κρίσει καὶ λόγῳ τοῦτο ποιεῖ. τὰ δὲ κακίας καὶ ἀρετῆς αἰτεῖ ἐπιτηδειότητα. καὶ οὐκ ἄν τις εἴποι τὸ βρέφος ἀκολασίας ἀπέχεσθαι ἢ σωφρονεῖν· οὔπω γὰρ εἰς τὴν τούτων ἥκει διάκρισιν. διαλαβόντες δὲ περὶ τούτων ἐν τοῖς φθάσασιν, ὅτε καὶ τὰ ἀπὸ τοῦ πρώτου ψαλμοῦ παρετιθέμεθα, εἶναι κατ' αὐτὸν θεοσεβῆ ταῦτα ἠλέγξαμεν. ἐκεῖνος γὰρ τῶι ὄντι θεοσεβής ἐστιν ὁ το`̣ν σεβασμοῦ βίον σέβων, τῶν τὰ μὴ σεπτὰ σεβομένων ἀσεβῶν τυγχανόντων. πρόσεστι δὲ τῶι μακαρίωι και`̣ τὸ "ἀληθινὸν" κατά τε θεωρίαν τῆς ἀληθείας καὶ τὸ ἐν τοῖς ἠθικοῖς ἀνυπόκριτον· οὐ γὰρ ὁ διά τι τὴν ἀρετὴν ἐπιτηδεύων ἀληθινός ἐστιν. "ἀπεκρίθη δὲ ὁ διάβολος καὶ εἶπεν ἐναντίον τοῦ κυρίου." δυνατὸν πιθανῶς εἰπεῖν εἰς τό· "ἐναντίον τοῦ κυρίου", ὅτι ἐναντίως τῆι μαρτυρίαι τοῦ θεοῦ εἶπεν φιλόκα21 κος ὢν ἢ ὅτι θρασέως ἐνενόησεν· ἀναίσχυντον γὰρ ἡ κακία. οὕτω γοῦν καὶ ἃ ἐπιφέρει ἀπὸ φιλοκάκου γνώμης προφέρει τῆς τοῦ δικαίου ἐλαττωτικὰ ἀρετῆς. τί γάρ φησιν; "μὴ δωρεὰν σέβεται Ἰὼβ τὸν κύριον; οὐ σὺ περιέφραξας τὰ ἔξω αὐτοῦ καὶ τὰ ἔσω τῆς οἰκίας αὐτοῦ καὶ τὰ ἔξω πάντων τῶν ὄντων αὐτῷ κύκλῳ; τὰ ἔργα τῶν χειρῶν αὐτοῦ εὐλόγησας καὶ τὰ κτήνη αὐτοῦ πολλὰ ἐποίησας ἐπὶ τῆς γῆς." ἴδιον τῶν φιλοκάκων καὶ πρὸς ἀρετὴν ἀπεχθανομένων τὸ μὴ λογίζεσθαι γνήσια τὰ καλὰ τῶν πέλας, ἀλλὰ πάντως λέγειν, ὡς ὅδε τις δίκαιός ἐστιν δι' ἀδυναμίαν τοῦ ἀδικεῖν, ὅδε τις σώφρων διὰ τὴν καλουμένην ἠλιθιότητα, ὅδε πρὸς χρήματα καὶ πορισμοὺς οὐκ ἔχει διὰ τὸ πρὸς ταῦτα ἀνεπιτήδειον, ἐσθότε καὶ τὸν πρᾶον ὑποκριτὴν λογιζομένους, καὶ ὅλως οὐδεὶς φαῦλος ἀποδέχεταί τινος ἀρετὴν ὡς γνησίαν. ταύτης ἀρχηγὸς ὢν τῆς κακίας ὁ διάβολος τοιαῦτα ἐννοῶν περὶ τοῦ Ἰὼβ ἐφανέρου αὐτὰ τῷ τὸ κρυπτὸν ἐπισταμένωι λέγων, ὡς διὰ τὰ ἐκτὸς ἀγαθὰ δίκαιός ἐστιν ὁ Ἰώβ. τὸ δὲ "περιέφραξας" ἀντὶ ἀσφαλείας αὐτῶι εἴρηται ἔμφασιν παρέχοντος, ὡς διὰ ταῦτα ἀκαθαίρετός ἐστιν καὶ ἔφοδον οὐκ ἔχει, τὴν 22 πληθὺν τῶν ἀδιαφόρων αἰτίαν αὐτῷ 6 τῆς ἀρετῆς εἶναι λογιζόμενος, ὅπερ οὐ καλῶς λέγων ἠλέγχθη. καὶ τούτων γὰρ ἀφαιρεθεὶς ἔμεινεν ὁμοίως ἀήττητος. καὶ τῷ ὄντι πλούτου περιουσία πρὸς μὲν τὸν καλῶς αὐτῆι χρώμενον συντελεῖ τι πρὸς ἀρετήν, αὐτὴ δὲ καθ' αὑτὴν οὐδὲν εἰς τοῦτο συμβάλλεται. καὶ ἔδειξεν ὁ μακάριος Ἰὼβ καὶ ἐν πενίᾳ καὶ ἐν πλούτωι τὴν ἀρετὴν ἀδιάστροφο̣ν. "ἀλλὰ ἀπόστειλον τὴν χεῖρά σου καὶ ἅψαι πάντων ὧν ἔχει· εἶ μὴν εἰς πρόσωπόν σε εὐλογήσει." χεῖρα αὐτοῦ καλεῖν ἐκλημπτέον α διαφόρως ἢ τὴν κολαστικὴν καὶ εἰς τοῦτο ὑπηρετικὴν δύναμιν, ἅπερ "σκεύη ὀργῆς" ἡ θεία γραφὴ ὀνομάζειν εἴωθεν, ἢ τὴν σκεπαστικὴν καὶ φρουρητικη`̣ν δύναμιν καθὸ εἴρηται· "οὐδεὶς δύναται ἁρπάσαι ἐκ τῆς χειρὸς τοῦ πατρός μου." δυνατὸν καὶ τὸν υἱὸν εἰς χεῖρα παραλαβεῖν σκέπουσαν κ̣αὶ στηρίζουσαν τοὺς ὑπ' αὐτὴν ὄντας καθὸ εἴρηται· "δεξιὰ κυρίου ὕψωσέν με, δεξιὰ κυρίου ἐποίησεν δύναμιν." τὸ δὲ "ἅψαι" μήποτε σημαίνει ἐνταῦθα τὸ κάθαψαι ἀντὶ τοῦ· ἐπάγαγε θλιβηρά. ἔχομεν γὰρ τοῦτο συνήθως ἐν τῆι γραφῇ φερόμενον. τὸ γάρ· "μὴ ἅψεσθε τῶν χρισ̣τ̣ῶν μου" οὐ τὴν ἁπλῆν ἁφὴν ἀπαγορεύει, ἀλλὰ τὴν κατὰ τῶν ἁγίων τόλμαν ἐπὶ κακώσει. καὶ τό· "ὁ ἁπτόμενος 23 ὑμῶν ὡς ὁ ἁπτόμενος τῆς κόρης τοῦ ὀφθαλμοῦ αὐτοῦ" ὁμοίως τὸν ἐπὶ τοῦ κακοῦν ἁπτόμενον σημαίνει. εἰ δὲ καὶ ἀποστάτης ὁ διά βολος γέγονεν καὶ "ἐνώπιον κυρίου παντοκράτορος ἐτραχηλίασεν", ἀλλ' οὖν ἔχει τι σέβας πρὸς τὸν δημιουργὸν τῶν ὅλων. φησὶν γάρ· "εἶ μὴν εἰς πρόσωπόν σε εὐλογήσει", ἀντὶ τοῦ καταράσεται ἢ βλασφημήσει ταύτηι τῆι λέξει χρώμενος, ὅπως μὴ πρὸς θεὸν τὴν τραχυτέραν προσενέγκηται, ὡς προείρηται προφέρων. "τότε εἶπεν ὁ κύριος τῷ διαβόλωι· ἰδοὺ πάντα ὅσα ἔστιν αὐτῷ δίδωμι ἐν τῇ χειρί σου, ἀλλ' αὐτοῦ μὴ ἅψῃ." τὰ ἐκκείμενα παραστατικὰ τυγχάνει τοῦ μ̣ὴ ··· χωρὶς θείας συνχωρήσεως ὑποπίπτειν τινὰ πειρασμοῖς. φησὶν γὰρ ὁ θεός· "ἰδοὺ δέδωκα πάντα ἐν τῆι χε̣ιρί σου." ἵνα δὲ φανερὸν γένηται, ὅτι μέτρωι καὶ τὴν συνχώρησιν ποιεῖται, ἐπιφέρεται· "ἀλλ' αὐτοῦ μὴ ἅψῃ." ὅθεν οὔτε εἱμαρμένῃ αἱ περιστάσεις συμβαίνουσιν οὔτε ἐκ ταὐτομάτου, ἀλλ' ἐκ τῆς τοῦ θεοῦ συνχωρήσεως κατὰ μὲν τὰ ἤδη προκείμενα ἐπὶ ἀποδείξει τῆς ἀρετῆς τοῦ Ἰώβ, ἐσθότε καὶ καθ' ἑτέρας αἰτίας, περὶ ὧν ἐν τοῖς ἑπο μένοις

Job's Undisturbed Endurance§7

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7It will be said: 'And the devil went out from the Lord.' This is spoken more literally concerning the devil, because he becomes one who is outside the Lord, even more so than Cain. For concerning him it was said: 'And Cain went out from the presence of the Lord God' (Gen 4:16). And to go out signifies that he has become invisible to God. Therefore, this one will always be found among those on the outside, even if he came in a feigned manner among the attendants of God.

'And it was as this day; the sons of Job and his daughters were drinking wine in the house of their elder brother' (Job 1:18-19). Consequently, he remembers both the day and the gathering of the children, so that their death might also happen in a continuous way at one time, following the fall of the house, having died. In custom, it is often written that many, as they come together into such assemblies, are thought to be drinking, not only drinking but also eating and talking as if in a banquet. And through allegory, examine the placed texts, lest they were 'drinking wine'—that which 'gladdens the heart of man' (Prov 15:15)—from the elder brother who was beginning the divine instruction.

'And behold, an angel came to Job and said to him: The pairs of oxen were plowing and the females were donkeys grazing with them. And the raiders having come, they raided them and killed the children with swords. But I alone, having been saved, have come to announce to you' (Job 1:19-20). It is presented through these things how the raids occurred in a single day: 'the pairs of oxen and the donkeys grazing were plowing.' And the messenger who announces is to be welcomed, just as it is written in the Kingdoms. It is worthy to understand how the things of the announcement, having happened continuously, have a weight in the narrative and an overflowing tendency toward grief; for the plowing of the pairs of oxen being raided works a double sorrow, and added to the loss of the animals is the loss of the nomadic donkeys, which did not provide a brief approach, and from the expected destruction of livelihood and property, an addition of excessive misery, and the slaughter of the children by the raiders was also announced along with the others. Sufficient to...

Therefore, even if it were falsely reported, it would have been immediately disturbed. However, despite the harshness of the occurring calamities, the holy man was not at all disturbed.

It has been said in one of the Psalms concerning a holy man: 'From an evil hearing he shall not be afraid. His heart is prepared to hope upon the Lord.' And even as it was said according to the blessed Paul: 'Who shall separate the faithful from the love of God? Neither tribulation nor distress, nor persecution, nor famine or sword' (Romans 8:35), following this, the most manly Job remained inseparable from the love of the Lord, having withstood so many attacks. For anyone might say that, as far as possible, one should despise the irrational and the work coming from them.

But having heard even concerning the slaughter of the children, to have taken this up manfully demonstrates the manliness of the holy man and his patience. It should be observed, lest the one being saved alone, in order to announce, was being saved for greater temptation. For if Job, having endured the occurring things unshakeably even until the stretching out of his own body, was not so unperturbed by the lesser things while the greater pains were present, then the lesser were not so unheeded.

'While he was still speaking this, another angel came and said to Job: Fire fell from the heaven and burned up the sheep, and the shepherds it devoured likewise. And having been saved, I myself came to announce to you.' The successive announcement of the pains demonstrates the excessive and marvelous manliness of the blessed one. For see the observation, how while the one announcing the former things was 'still speaking,' the second one did not come for their healing, but was announcing for an escalation, announcing harder things, as it is customary for the announcement of pains to overturn the reasoning and to hollow out and thus disturb, as if to make one move outside of the proper state, being drawn toward the various sorrows.

But the holy man was not such a one. But as an unbreakable wall, remaining likewise unshaken against the majority of those attacking who were able to see him, so the holy Job, having 'the foundation' upon 'the rock' of salvation, was not moved when the temptations fell upon it. And it is worthy to behold also the things of the second announcement, how it raises up the distress toward an escalation. 'Fire,' he says, 'fell from the heaven and burned up the sheep and the shepherds it devoured likewise.' For even if the holy man...

Greek · §7

εἰρηθήσεται. "καὶ ἐξῆλθεν ὁ διάβολος ἀπὸ τοῦ κυρίου." 24 κυριολεκτεῖται μᾶλλον ἐπὶ τοῦ διαβόλου, ὅτι ἔξω γίνεται τοῦ κυρίου, ὑπὲρ τὸν Κάιν. καὶ γὰρ περὶ ἐκείνου εἴρηται· "ἐξῆλθεν γὰρ Κάιν ἀπὸ προσώπου κυρίου τοῦ θεοῦ." τὸ δὲ ἐξελθεῖν τὸ ἀφάνταστον θεοῦ εἶναι αὐτὸν σημαίνει. καὶ οὗτος οὖν ἔξεισιν ἀεὶ τῶν ἔξω τυγχάνων, εἰ καὶ προσποιήτως ἦλθεν μετὰ τῶν παραστατῶν τοῦ θεοῦ. "καὶ ἦν ὡς ἡ ἡμέρα αὕτη, οἱ υἱοὶ Ἰὼβ καὶ αἱ θυγατέρες αὐτοῦ ἔπινον οἶνον ἐν τῆι οἰκίᾳ τοῦ ἀδελφοῦ αὐτῶν τοῦ πρεσβυτέρου." ἀκολούθως καὶ τῆς ἡμέρας μνημονεύει καὶ τῆς συνηλύσεως τῶν τέκνων, ἵν' οὕτω καὶ τὸ τοῦ θανάτου αὐτῶν γένηται πιστὸν ἀθρόως ὑφ' ἕνα καιρὸν ὑπὸ τὴν πτῶσιν τῆς οἰκίας ἀποθανόντων. κ̣·τ̣αχι̣_0__·__α0_1__ __τ_̣_ε1 ἐν̣ τῆι συνηθείαι πολλάκις · γρ̣αφη̣, τῶν πολλῶν ὡς γὰρ ἐπὶ τὸ π̣λεῖ στον τοὺς συνερχομένους εἰς τοιαύτας συνόδους πίνειν οἰομένων, οὐ μόνον πινόντων δ' αὐτῶν ἀλλὰ καὶ ἐσθιόντων καὶ λεγόντων ὡς ἐν συνελεύσει. καὶ κατ' ἀλληγορίαν τὰ προκείμενα συνεπίσκεψαι, μήποτε "οἶνον" τὸν "εὐφραίνοντα καρδίαν ἀνθρώπου" ἐποτίζοντο παρὰ τοῦ πρεσβυτέρου ἀδελφοῦ καταρχομένου τῆς θείας παιδεύσεως. "καὶ ἰδοὺ ἄγγελος ἦλθεν πρὸς Ἰὼβ 25 καὶ εἶπεν αὐτῶι· τὰ ζεύγη τῶν βοῶν ἠροτρία καὶ αἱ θήλειαι ὄνοι ἐβόσκοντο ἐχόμεναι αὐτῶν. καὶ ἐλθόντες οἱ αἰχμαλωτεύοντες ᾐχμαλώτευσαν αὐτοὺς καὶ τοὺς παῖδας ἀπέκτειναν ἐν μαχαίραις. σωθεὶς δὲ ἐγὼ μόνος ἦλθον τοῦ ἀναγγεῖλαί σοι." παρίσταται διὰ τούτων, ὡς τὰ τῆς ἐφόδου ἐν ἡμέραι συνέστη· "ἠροτρία" γὰρ "τὰ ζεύγη τῶν βοῶν καὶ αἱ ὄνοι ἐχόμεναι ἐβόσκοντο". ἄγγελον δὲ τὸν ἀγγέλλοντα ἐκδεκτέον καθὰ καὶ ἐν ταῖς Βασιλείαις 7 ἀναγέγραπται. κατανοεῖν δὲ ἄξιον, ὅπως τὰ τῆς ἀπαγγελίας ἀθρόως γεγενημένα καὶ ἐκ τῆς διηγήσεως ἔχει τὸ βαρὺ καὶ πρὸς λύπην ὑπερβάλλουσαν ἐπιρ̣ρεπές· ἀροτριῶντα γὰρ τὰ ζεύγη̣ τῶν βοῶν αἰχμαλωτευθέντα διπλοῦν ἐργάζεται τὸ λυπηρόν, καὶ ἐκ τῆς τῶν ζῴων ζημίας προσαφαιρεθεισῶν και`̣ τ̣ω῀̣ν νομάδων ὄνων, αἵτινες̣ οὐ βραχείαν πρόσοδον παρει῀̣χο̣ν, καὶ ἐκ τῆς τῶν προσδοκωμε´̣νων ἐκ τῆς κατασπορᾶς πόρου τε καὶ περιουσίας προσθήκης. ἀνίας ὑπερβαλλούσης καὶ ἦν ἡ τῶν παίδων ὑπὸ τῶν αἰχμαλωτιζόντων σφαγὴ μετὰ τῶν̣ ἄλλων ἀπαγγελθεῖσα. ἱκανὰ μὲν οὖν, εἰ καὶ ψευδῶς ἀπηγγέλλετο, ἀθρόως ταράξαι. καὶ ὅμως χαλεπῶν τῶν συμβάντων ὑπαρ26 χόντων οὐδὲν ἐταράχθη ὁ ἅγιος. εἴρηται ἐν ἑνὶ τῶν ψαλμῶν περὶ ἁγίου· "ἀπὸ ἀκοῆς πονηρᾶς οὐ φοβηθήσεται. ἑτοίμη ἡ καρδία αὐτοῦ ἐλπίζειν ἐπὶ τὸν κύριον." εἰ δὲ καὶ κατὰ τὸν μακάριον Παῦλον εἶπεν· "τίς χωρίσει τὸν πιστὸν ἀπὸ τῆς ἀγάπης θεοῦ; οὐ θλῖψις ἢ στενοχωρία, οὐ διωγμός, οὐ λιμὸς ἢ μάχαιρα", ἀκολούθως ὁ ἀνδρειότατος Ἰὼβ ἀχώριστος τῆς τοῦ κυρίου ἀγάπης διετέλεσεν, τῶν τοσούτων ἐπιπόνων ἐπιρρηξάντων. καὶ γὰρ εἴποι τις ἄν, ὡς δυνατὸν ἦν τῶν ἀλόγων καταφρονῆσαι καὶ τῆς ἐξ αὐτῶν ἐργασίας. τὸ δὲ καὶ περὶ τῆς σφαγῆς τῶν παίδων ἀκηκοέναι καὶ ἀνδρείως ἐνεγκεῖν τοῦτο διαδείκνυσιν τὴν ἀνδρείαν τοῦ ἁγίου καὶ καρτερίαν. παρατηρητέον δέ, μήποτε καὶ ὁ διασωθεὶς μόνος, ἵνα ἀπαγγείλῃ, πρὸς πλείονα πειρασμὸν ἐσώζετο. εἰ γὰρ ἀνήκουστος ἦν διατελέσας τῶν συμβεβηκότων ὁ Ἰὼβ ἄχρι τῆς ἑλκώσεως τοῦ ἰδίου σώματος, τῶν μειζόνων ἀνιαρῶν παρόντων οὐχ οὕτως ἦσαν ἀηδῆ τὰ ἐλάττονα. "ἔτι τούτου λαλοῦντος ἦλθ̣εν ἕτερος ἄγγελος καὶ εἶπεν πρὸς Ἰώβ· πῦρ ἔπεσεν ἐκ τοῦ οὐρανοῦ καὶ κατέκαυσεν τὰ πρόβατα καὶ τοὺς ποιμένας κατέφαγεν ὁμοίως. καὶ σωθεὶς ἐγὼ μόνος ἦλθον τοῦ ἀναγγεῖλαί σοι." 27 τὸ ἀλλεπάλληλον τῆς τῶν ἀνιαρῶν ἀπαγγελίας τὴν περιττὴν καὶ θαυ μάσιον ἀνδρείαν τοῦ μακαρίου παρίστησιν. ὅρα γὰρ τὴν παρατήρησιν, ὡς "ἔτι λαλοῦντος" τοῦ τὰ πρότερα ἀπαγγέλλοντος ὁ δεύτερος ἐπιστὰς οὐ πρὸς θεράπειαν αὐτῶν ἐπέστη, ἀλλὰ πρὸς ἐπίτασιν ἀπαγγέλλων χαλεπώτερα, εἰωθότος τοῦ τοιούτου τρόπου τῆς τῶν ἀνιαρῶν ἀπαγγελίας ἀντιπεριάγειν τὸν λογισμὸν καὶ θολοῦν οὕτω καὶ ἐκταράττειν, ὡς ἔξω τῆς πρεπούσης καταστάσεως ποιεῖν πρὸς τὰ διάφορα τῶν λυπηρῶν περιελκόμενον. ἀλλ' ὁ ἁ´̣γ̣ι̣ο̣ς οὐκ ἦν τοιοῦτος. ἀλλ' ὡς ἄρρηκτον τεῖχος πλείστων ὅσων ἐπιρραξάντων τῶν ἑλεῖν αὐτὸ δυναμένων ἔμεινεν ὁμοίως ἀκλόνητον, οὕτως ὁ ἅγιος Ἰὼβ "ἐπὶ τὴν" σωτήριον "πέτραν" ἔχων "τὸν θεμέλιον" ἐπελθόντων τῶν πειρασμῶν οὐκ ἐκλονήθη. ἄξιον δὲ θεάσασθαι καὶ τὰ τῆς ἀπαγγελίας τοῦ δευτέρου, πῶς εἰς ἐπίτασιν ἐγείρει τὴν ἀνίαν. "πῦρ", φησίν, "ἔπεσεν ἐκ τοῦ οὐρανοῦ καὶ κατέκαυσεν τὰ πρόβατα καὶ τοὺς ποιμένας ἔφαγεν ὁμοίως." εἰ γὰρ καὶ ὁ ἅγιος τὰ

The Succession of Calamities and the Second Messenger§8

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8He accurately understood the doctrines of truth, knowing that the administration of trials did not occur without God, but that what was happening brought him the greatest sorrow because of those being stumbled, as also God was acting against him.

For the simpler people might have reasoned that the ones coming to capture, having taken the livestock and being able to slaughter the children, were doing this not from God, but by the law of enemies coming in disorder and acting out of hatred. When fire was announced as having descended from heaven, there was fear, lest any of the weak should reason that virtue is nothing and that God punishes one possessing it.

But even when this happened, the holy man did not falter, being entirely mindful of God. For even the devil does not have the authority to bring down fire from heaven, but this has happened by divine judgment, so that God, who gave Job the authority, might present him to the devil, to show that the blessed one among men cares for nothing, even if he weaves many schemes.

For indeed God has caused that which is not possible by him to happen, in order to expose the adversary by presenting the greatness of the athlete; Job, bravely enduring, was not facing a small or trivial blow, but the destruction of tens of thousands of sheep, and with the shepherds, it turned out not to be a few.

And the angry one was being guarded again, for which cause we have previously mentioned. 'While he was still speaking this, another angel came and said to Job: The horsemen made three heads for us and encircled the camels and captured them, and they killed the children with the sword. But I alone was escaped and have come to announce it to you.' (Job 1:19).

Perhaps there was a military camp in the land, which fell upon the camels divided into three divisions. For as he says it is well known: 'The horsemen made three heads for us.' It is also possible that a continuous attack of horsemen was occurring then, and was moved by the devilish suggestion, and thus the messenger said it because it was happening out of habit: 'The horsemen made three heads for us.' They did not only take the camels, but also killed the children. Understand, then, how the sequence of trials occurs in a more distressing order. First indeed...

First, five hundred yoke of oxen were taken captive, and five hundred female donkeys were nomads. Then, fire was sent from heaven against seven thousand sheep, making things more severe than the previous suffering. Third, three thousand camels were taken away, and the children were slaughtered just as before; a costly matter and an unbefitting judgment regarding property.

After these things, the death of the children was continuous, as will be made clear in the things to be revealed. For indeed, if previously the death of the children was announced, the things that arrived were astonishing. But when something happened by way of a command, their successive sharpness and the agitation of the mind were more sufficient, which the devil also wickedly did by making a request. And he was despondent, when the holy man's reasoning was broken.

While he was still speaking this, another angel comes, saying to Job: 'While your sons and your daughters were eating and drinking with their elder brother, suddenly a great spirit came from the desert and struck the four corners of the house, and the house fell upon your children and they perished. But I alone was saved and I have come to announce it to you.' (Job 1:18-19).

It is not useless that it says: 'your sons and your daughters eating and drinking,' but it is toward a command of malice, and this chief-evil devil is dealing, so that the announcement of what has happened might become a heavy grief, exceeding the sorrow of the holy man. For if the children had fallen asleep, the one reasoning without being moved by the terrible thing would not have been so distressed. But when he was turning toward a necessary healing of the body, the temptation was brought, and this has a more severe grief.

For it is not doubtful that many were present at such a time, of whom the announcer did not remember, being satisfied with the exceeding loss of the children and following what happened to those present. For such a thing is customary in the Scripture; for when the Savior broke the five loaves, from which he satisfied five thousand men, the evangelist remembers, saying: 'apart from women and children' (Matthew 14:21), mentioning only the preceding numbers. And what also is the 'spirit' that 'came from the'...

Greek · §8

δόγματα τῆς ἀληθείας ἠκριβωκὼς ἐγίγνωσκεν, ὡς οὐκ ἄνευ θεοῦ ἡ τῶν πειρασμῶν ἐπιτροπὴ γέγονεν, ἀλλὰ 28 μεγίστην αὐτῶι ἔφερεν τὸ γιγνόμενον λύπην διὰ τοὺς σκανδαλιζομένους ὡς καὶ θεοῦ κατ' αὐτοῦ χωροῦντος. τὸ γὰρ τοὺς αἰχμαλωτίζοντας ἐπελθόντας ἀφαιρῆσαί τε τὰ κτήνη καὶ τοὺς παῖδας κατασφάξαι ἐδύναντο λογίζεσθαι οἱ ἁπλούστεροι, ὡς νόμωι πολεμίων ἐπελθόντων τῶν αἰχμαλωτιζόντων ἀταξίᾳ καὶ πρὸς ἔχθραν τοῦτο ποιούντων οὐκ ἀπὸ θεοῦ τὸ γιγνόμενον ἦν. ὅτε δὲ πῦρ ἀπήγγελται ἀπ' οὐρανοῦ κατεληλυθός, δέος ἦν, μή τις λογίσηται τῶν ἀσθενῶν, ὡς οὐδὲν θαυμαστὸν ἡ ἀρετὴ καὶ παρὰ θεοῦ τιμωρουμένου τοῦ ταύτην ἔχοντος. ἀλλὰ καὶ τούτου συμβάντος ὁ ἅγιος οὐκ ὤκλασεν ὅλος τῆς τοῦ θεοῦ κατανοήσεως γιγνόμενος. οὐδὲ γὰρ ὁ διάβολος ἐξουσίαν ἔχει πῦρ ἀπ' οὐρανοῦ καταγαγεῖν, ἀλλὰ θείᾳ κρίσει τοῦτο γεγένηται, ὅπως παραστήσῃ τῶι διαβόλῳ ὁ δεδωκὼς αὐτῶι τὴν ἐξουσίαν τῶν τοῦ Ἰὼβ θεός, ὡς ὅτι οὐδενὸς μέλει τῶι μακαρίωι τῶν ἀνθρωπίνων, κἂν πολλὰς πλέκῃ μηχανάς. ἰδοὺ γὰρ καὶ τὸ παρ' αὐτοῦ γενέσθαι μὴ δυνάμενον ὁ 8 θεὸς πεποίηκεν, ἵνα τὸ μέγεθος τοῦ ἀθλητοῦ παραστήσας ἐλέγξῃ τὸν ἀντικείμενον, γενναίως φέροντος τοῦ Ἰὼβ οὐ μικράν τινα καὶ εὐτελῆ προσβολήν, ἀλλ' ἑ29 πτακισχιλίων προβάτων φθορὰν καὶ μετὰ τῶν ποιμένων οὐκ ὀλίγων δηλονότι τυγχανόντων. ἐφυλάττετο δὲ πάλιν ὁ μηνύων δι' ἣν προειρήκαμεν αἰτίαν. "ἔτι τούτου λαλοῦντος ἦλθεν ἕτερος ἄγγελος καὶ εἶπεν πρὸς Ἰώβ· οἱ ἱππεῖς ἐποίησαν ἡμῖν κεφαλὰς τρεῖς καὶ ἐκύκλωσαν τὰς καμήλους καὶ αἰχμαλώτισαν αὐτὰς καὶ τοὺς παῖδας ἀπέκτειναν ἐν μαχαίρᾳ. ἐσώθην δὲ ἐγὼ μόνος καὶ ἦλθον τοῦ ἀναγγεῖλαί σοι." ἴσως στρατόπεδον ἦν ἐν τῆι χώραι, ὅπερ ἐπῆλθεν εἰς τρεῖς ἀρχὰς διῃρημένον κατὰ τῶν καμήλων. ὡς γὰρ εὔγνωστόν φησιν· "οἱ ἱππεῖς ἐποίησαν ἡμῖν κεφαλὰς τρεῖς." ἐνδέχεται δὲ καὶ συνεχῆ καταδρομὴν ἱππέων πολεμί ων γιγνομένην τότε καὶ ὑπὸ τῆς διαβολικῆς ὑποβολῆς κεκινῆσθαι καὶ οὕτως διὰ τὸ ἐξ ἔθους γίνεσθαι εἰρηκέναι τὸν ἀγγέλλοντα· "οἱ ἱππεῖς ἐποίησαν ἡμῖν κεφαλὰς τρεῖς." οὐ μόνον τὰς καμήλους ἀφήρπασαν, ἀλλὰ καὶ τοὺς παῖδας ἀπέκτειναν. ἐπίστησον δέ, ὅπως ἐν τάξει τινὶ ἀνιαρωτέρα ἡ τῶν πειρασμῶν γίνεται συνέχεια. πρῶτα μὲν γὰρ αἰχμαλωτίζεται τὰ ζεύγη τῶν βοῶν ὄντα πεντακόσια καὶ αἱ θήλειαι ὄνοι νομάδες πεντακόσιαι, 30 ἔπειτα πῦρ κατὰ τῶν προβάτων ἑπτακισχιλίων ὄντων ἀπ' οὐρανοῦ κατενεχθὲν χαλεπώτερον ἐποίει τοῦ φθάσαντος τὸ πάθος. τρίτον οἱ κάμηλοι τρισχίλιοι ὄντες ἀφῃρέθησαν καὶ τῶν παίδων σφαγιασθέντων ὡς καὶ ἐπὶ τῶν πρότερον, πρᾶγμα πολυτελὲς καὶ περιουσίας οὐκ εὐκαταφρονήτου γνώρισμα. μετὰ ταῦτα τῶν τέκνων ἀθρόος θάνατος, ὡς ἐν τοῖς ἐκτεθησομένοις ἔσται φανερόν. καὶ γὰρ εἰ πρότερον ὁ τῶν παίδων θάνατος ἠγγέλλετο, κοῦφα πάντα ἦν τὰ φθάσαντα. ὅτε δὲ κατ' ἐπίτασίν τινα λύ πης συνέβαινεν, τὸ ἀλλεπάλληλον αὐτῶν δριμὺ καὶ ταράξαι διάνοιαν ἱκανώτερον, ὅπερ καὶ ὁ διάβολος πονηρῶς πεποίηκεν ἐξαιτησάμενος. καὶ κατῃσχύνθη πρὸς μηδὲν τοῦ ἁγίου κναμφθέντος τὸν λογισμόν. "ἔτι τούτου λαλοῦντος ἄλλος ἄγγελος ἔρχεται λέγων τῷ Ἰώβ· τῶν υἱῶν καὶ τῶν θυγατέρων σου ἐσθιόντων καὶ πινόντων παρὰ τῶι ἀδελφῷ αὐτῶν τῷ πρεσβυτέρῳ, ἐξαίφνης πνεῦμα μέγα ἐπῆλθεν ἐκ τῆς ἐρήμου καὶ ἥψατο τῶν τεσσάρων γωνιῶν τῆς οἰκίας καὶ ἔπεσεν ἡ οἰκία ἐπὶ τὰ παιδία σου καὶ ἐτελεύτησαν. ἐσώθην δὲ ἐγὼ μόνος καὶ ἦλθον τοῦ ἀπαγγεῖλαί σοι." 31 οὐ μάτην πρόσκειται τό· "τῶν υἱῶν σου καὶ τῶν θυγατέρων σου ἐσθιόντων καὶ πινόντων", ἀλλὰ πρὸς ἐπίτασιν ἀνίας καὶ τοῦτο τοῦ ἀρχεκάκου διαβόλου πραγματευομένου, ἵνα ἡ τῶν η γεγενημένων ἀπαγγελία βαρεῖα γινομένη λύπην ὑπερβάλλουσαν τῶι ἁγίῳ ἐνποιῇ. κοιμωμένων γὰρ τῶν τέκνων εἰ συμβεβήκει τὰ τῆς πτώσεως, ἀνεπαίσθητον τὸ δεινὸν λογι ζόμενος οὐχ οὕτως ἠνιᾶτο. ὁπότε δὲ καὶ πρὸς θεραπείαν ἀναγκαίαν τοῦ σώματος ἀναστρεφομένων ἐπῆγε τὸν πειρασμόν, τοῦτο ἔχει τὴν λύπην χαλεπωτέραν. καὶ γὰρ οὐκ ἔστιν ἀμφίβολον, ὡς παρεστηκότες πλεῖστοι ὡς ἐν τοιούτωι κα̣ιρ̣ῶι ἐτύγχανον, ὧν οὐκ ἐμνήσθη ὁ ἀπαγγέλλων ἀρκούμενος τῶι ὑπερβάλλοντι τῶν τέκνων ἀηδεῖ ἔχ̣οντι καὶ τὸ περὶ τῶν παρεστώτων ἑπόμενον. καὶ γὰρ τὸ τοιοῦτο δι' ἔθους ἐστὶ τῆι γραφῆι· τοῦ γὰρ ςωτῆρος τοὺς πέντε ἄρτους κλάσαντος, ἐξ ὧν ἐκόρεσεν πεντακισχιλίους ἄνδρας, ὁ εὐαγγελιστὴς ἀπομνημονεύει λέγων· "χωρὶς γυναικῶν καὶ παιδίων", τοὺς προηγουμένους μόνους ἀριθμῶν. τί δὲ καὶ "τὸ πνεῦμά" ἐστιν τὸ "ἐπελθὸν ἐκ τῆς

Job's Wisdom and the Soul's Departure§9

9Having touched the four corners of the house and having struck it down, one should investigate whether it was an excessive storm that thus battered the house and brought it down, or a spirit serving the devil, or the devil himself. For this is a great, evil spirit, having touched the four corners of the house and having brought it down. For either of these is possible if one seeks it, if the reporter was able to know whether this was a spirit serving the devil or the devil himself.

If the spirit thought it to be a storm, this should be said as being like the descent of fire from heaven against the sheep (Job 1:6), and what is said regarding it and fitting to it. For the devil is not able to move the wind. It also applies as an immediate, emphatic indication that one cannot escape the fall when such a thing happens, perhaps found outside the reporter.

“Thus Job arose, tore his clothes, and shaved the hair of his head, and falling to the ground, he worshiped and said: ‘Naked I came from my mother's womb, and naked I shall depart there. The Lord gave, and the Lord took away; blessed be the name of the Lord’” (Job 1:20-21). The divine spirit and that of the devil forestall the maliciousness of evil men. For perhaps one of such people would say that Job was not fond of children, since he did nothing worthy of sympathy. But his feeling and his manliness are shown together, that he received the terrible horror and grief of the death of the children neither unfeelingly nor ungenerously; for through “tearing the clothes and shaving the head”—for the ancients were accustomed to do this at deaths—he shows sympathy and familial love. And the following things bring forth a sign of manliness and surpassing wisdom in advance.

For if he says, 'and having fallen to the ground' (Job 1:21), he did not despair, nor did he leave an unseemly word to a wise man, but he worships the Originator of all, being persuaded that these things happen not outside of divine judgment, and that they happen from the beginning followingly and according to some correct reason.

For he also brings forth after the worship: 'Naked I came out from my mother's womb, naked and I will depart there. The Lord gave, the Lord took away. As it pleased the Lord, so it happened. Blessed be the name of the Lord' (Job 1:21).' For understand, how after courage and prudence is found in the blessed Job, through which divine teaching introduces doctrines through the words that are profitable to all the race of humans.

'Naked,' he says, 'I came out from my mother's womb, naked and I will depart there.' Concerning which those deliberating on nothing divine regarding the immortality of the soul ought to be questioned. For where will Job depart naked? Perhaps in the womb of the mother? For from there he went out naked according to what is said. But away with this false thought. It is evident that this was said for the instruction of not letting the soul be scattered, as it seemed to some.

For the blessed Paul also writes something similar, saying: 'For we have brought nothing into the world, and we are able to bring nothing out' (1 Timothy 6:7). For just as the bringing out implies the dead person existing, so the one not having brought in is existing and enters from some place bringing nothing of that kind.

And that doctrine, being unknown to many, he introduces saying: 'The Lord gave, the Lord took away' (Job 1:21), presenting after this, that his possession did not happen to be unjust and having taken its beginning from some unbefitting assistance. 'The Lord makes poor and makes rich' (1 Samuel 2:7), not by any irrational whim, as those introducing fate deliberate, but so that it may be known that the one stretched out in these things, whether he carries them appropriately, along with...

Greek · §9

ἐρήμου καὶ ἁψάμενον τῶν τεσσάρων γωνιῶν 32 τῆς οἰκίας" καὶ καταβεβληκὸς αὐτήν, συνεπίσκεψαι, πότερον λαῖλαψ μεθ' ὑπερβολῆς κινηθεῖσα καὶ οὕτως ἐπιρράξασα τῆι οἰκίαι καὶ κατενεγκοῦσα ταύτην ἢ πνεῦμα τῶι διαβόλωι ὑπηρετούμενον ἢ αὐτὸς ὁ διάβολος. καὶ γὰρ οὗτος πνεῦμα μέγα, πονηρόν, ἁψάμενον τῶν τεσσάρων γωνιῶν τῆς οἰκίας καὶ κατενεγκὸν αὐτήν. καὶ γὰρ ἀμφοτέρως 9 δυνατὸν ζητουμένου τούτου, εἰ ὁ ἀπαγγέλλων ἐδύνατο εἰδέναι, ὅτι πνεῦμα ὑπηρετούμενον τῶι διαβόλωι ἦν τὸ τοῦτο πεποιηκὸς ἢ αὐτὸς ὁ διάβολος. εἰ δὲ λαῖλαψ εἶναι νοοῖτο τὸ πνεῦμα, οὕτως ἂν τοῦτο εἰρῆσθαι ἐκδεκτέον ὡς τὴν κάθοδον τοῦ πυρὸς ἀπ' οὐρανοῦ κατὰ τῶν προβάτων, καὶ τὰ εἰς αὐτὸ εἰρημένα καὶ τούτωι ἁρμόζοντα. διάβολος γὰρ κινεῖν ἄνεμον οὐ δύναται. πρόσκειται δὲ καὶ ἐπ̣ιτεθὲν τὸ ἐξαίφνης ἐμφατικὸν τοῦ μὴ δύνασθαί τινα διαδρᾶναι τῆς πτώσεως οὕτως συμβάντος τοῦ πράγματος, ἔξωθεν ἴσως τοῦ ἀγγέλλοντος εὑρεθέντος. "οὕτως ἀναστὰς Ἰὼβ διέρρηξεν τὰ ἱμάτια αὐτοῦ καὶ ἐκείρατο τὴν κόμην τῆς κεφαλῆς αὐτοῦ, καὶ πεσὼν χαμαὶ προσεκύνησεν καὶ εἶπεν· αὐτὸς γυμνὸς ἐξῆλθον ἐκ κοιλίας μητρός μου, γυμνὸς καὶ ἀπελεύσομαι ἐκεῖ. ὁ κύριος ἔδωκεν, ὁ κύριος ἀφείλατο, 33 ὡς τῷ κυρίῳ ἔδοξεν, οὕτως ἐγένε το. εἴη τὸ ὄνομα κυρίου εὐλογημένον." προλαμβάνει τὰς κακοηθείας τῶν πονηρῶν ἀνθρώπων τὸ θεῖον πνεῦμα καὶ αὐτοῦ τοῦ διαβόλου. ἴσως γάρ τις τῶν τοιούτων ἔλεγεν, ὡς οὐκ ἦν φιλότεκνος ὁ Ἰώβ, ἐπεὶ μηδὲν συμπαθείας ἄξιον ἐπεποιήκει. τὸ δὲ αἰσθητικὸν αὐτοῦ καὶ ἀνδρεῖον ἅμα δείκνυται, ὅτι ἐφανέρου μήτε ἀνεπαισθήτως τὸ δεινὸν τοῦ ἀθρόου καὶ οἰκτροῦ θανάτου τῶν τέκνων δεδέχθαι μήτε ἀγεννῶς· διὰ μὲν γὰρ τοῦ "διαρρῆξαι τὰ ἱμάτια καὶ κείρασθαι τὴν κεφαλήν" –τούτου τοῖς παλαιοῖς γὰρ ἐπὶ τετελευτηκόσιν εἰωθότος–τὸ συμπαθὲς δείκνυσιν καὶ φιλόστοργον. τὰ δ' ἑξῆς τῆς ἀνδρείας καὶ ὑπερβαλλούσης φρονήσεως δεῖγμα ἐκφέρει προδηλότατον, εἰ γάρ φησιν· "καὶ πεσὼν χαμαί". οὐκ ἀπεδυσπέτησεν, οὐκ ἀφῆκε φωνὴν ἀνδρὶ συνετῶι ἀνάρμοστον, οὐ προήγαγε τὸ ῥῆμα ὀλιγωρι´̣ας, ἀλλὰ προσκυνεῖ τὸν πάντων γενεσιάρχην πεπεισμένος, ὡς οὐκ ἔξω τῆς θείας κρίσεως ταῦτα συμβαίνει καὶ συμβαίνοντα ἀπ' ἀρχῆς ἀκολούθως καὶ κατὰ λόγον τινα`̣ ὀρθὸν γί νεται. ἐπιφέρει γὰρ καὶ μετὰ τὸ προσκυνῆσαι· "γυμνὸς ἐξῆλθον ἐκ κοιλίας μητρός μου, γυμνὸς καὶ ἀπελεύσομαι ἐκεῖ. ὁ κύριος ἔδωκεν, ὁ κύριος ἀφείλατο. ὡς τῶι κυρίῳ ἔδοξεν, οὕτως ἐγένετο. εἴη τὸ ὄνομα κυρίου εὐλογημένον." κατανόησον 34 γάρ, ὡς μετὰ τῆς ἀνδρείας καὶ φρόνησις ἐν τῷ μακαρίωι Ἰὼβ εὑρίσκεται, καθ' ἣν διὰ τῶν λόγων δόγματα εἰσάγει θεῖα καὶ παντὶ τῶι γένει τῶν ἀνθρώπων συμφέροντα. "γυμνός", φησίν, "ἐξῆλθον ἐκ κοιλίας μητρός, γυμνὸς καὶ ἀπελεύσομαι ἐκεῖ". περὶ οὗ ἐρωτητέον τοὺς μηδὲν θεῖον περὶ τῆς ἀθανασίας τῆς ψυχῆς διανοουμένους. ποῦ γὰρ ὁ Ἰὼβ γυμνὸς ἀπελεύσεται; ἆρά γε ἐν τῆι κοιλίαι τῆς μητρός; ἐκεῖθεν γὰρ γυμνὸς ἐξελήλυθεν κατὰ τὸ λεγόμενον. ἀλλ' ἄπαγε τῆς ψευδοῦς ταύτης διανοίας. ἦ δῆλον, ὅτι πρὸς διδασκαλίαν τοῦ μὴ συσπείρεσθαι τὴν ψυχήν, καθώς τισιν ἔδοξεν, τοῦτο εἴρηται. ὅμοιον γὰρ τούτωι καὶ ὁ μακάριος Παῦλος γράφει λέγων· "οὐδὲν γὰρ εἰσηνέγκαμεν εἰς τὸν κόσμον, ὅτι οὐδὲ ἐξενεγκεῖν τι δυνάμεθα." ὡς γὰρ τὸ ἐξενεγκεῖν ἐμφαίνει τὸν ἀποθανόντα ὑφεστῶτα, οὕτω ὁ μὴ εἰσενεγκὼν ὑφεστώς ἐστι καὶ ἔκ τινος χώρου εἰσέρχεται μηδὲν τοιοῦτον ἐπαγόμενος. κἀκεῖνο δὲ δόγμα πολλοῖς ἀγνοούμενον εἰσάγει λέγων· "ὁ κύριος ἔδωκεν, ὁ κύριος ἀφείλατο", μετὰ τούτου παριστῶν, ὡς οὐκ ἐτύγχανεν αὐτοῦ ἡ κτῆσις ἄδικος καὶ ἀπό τινος μὴ προσηκούσης ἐπικουρίας λαβοῦσα τὴν ἀρχήν. "κύριος πτωχίζει καὶ πλουτίζει", οὐκ ἀλόγῳ τινι ῥοπῇ, καθὰ οἱ τὴν εἱμαρμέ35 νην εἰσάγοντες διανοοῦνται, ἀλλ' ἐπὶ τῶι γνωσθῆναι τὸν ἐν τούτοις τεινόμενον, εἰ προσηκόντως αὐτὰ φέρει, μετὰ τοῦ καὶ

Divine Providence and the Integrity of Job§10

10There are other causes, some known to men and some known to God alone as secret, which the blessed one says: 'The Lord gave, and the Lord has taken away; blessed be the name of the Lord' (Job 1:21). The word 'it seemed good' must be heard not simply, but as if the God Himself were judging it so firmly.

Something similar is brought forward in the Acts of the Apostles, as the apostles were writing a letter regarding not circumcising those coming to the godliness, saying: 'It seemed good to the Holy Spirit and to us' (Acts 15:28), not simply, but as a settled decision. It might also be that the word reveals this thing to the opponent, that Job was not handed over because he gave in to the provocation of the devil, but so that glory might be produced for the Lord. And this was what God Himself said to Job: 'I have used you in a different way, so that you might be revealed as righteous' (Job 2:3), and that virtue stands not by means of money nor by means of children.

It is also wonderful that he says such a thing of thanksgiving: 'May the name of the Lord be blessed' (Job 1:21), which is a rebuke against those who complain about such accidents and bring such things forward, which is not even good to say. But the holy one is not such an unwise person, being unbending in his reasoning even when such things happen, becoming a herald of true dogmas and divine things.

The phrase 'So Job tore his garmentsss' (Job 1:20) is to be taken typologically. It might be possible to say that for this reason he stripped himself, first showing to the one testing him that, if you desire even the remaining things, you have these also; then showing symbolically that just as a combatant departs from an opponent. And the removal of the hairs might be a symbol of considering all excess to be nothing great, but being well-disposed toward the just and wise man, neither being debased in 'reliefs' nor being distressed in 'tribulations,' which the blessed David also sang in presenting: 'I will bless the Lord at all times' (Psalm 34:1).

'In all these things that happened to him, Job did not sin against the Lord, nor did he give unreasonableness to God' (Job 1:22). A great testimony is given by the Holy Spirit to the blessed Job in saying: 'In all these things Job did not sin against the Lord' (Job 1:22). For it is often the case that one does not sin openly, but happens in...

What kind of thoughts cause disturbance, as it is said: 'I was disturbed and I did not speak' (Job 1:21). But the presence of 'before' indicates that no stumble occurred, for he was being watched by God. For 'no one sinned thus' is not the same as 'no one sinned against the Lord,' which shows a purity surpassing even in word, deed, or thought of the holy man who stumbled.

To this end, God used to call those repenting: 'Remove the wickedness from your souls before my eyes' (Prov 28:13), which implies that we must not only refrain from deed, but also from the thought of evil, as seeing God. The Savior also says in the Gospel: 'But when you give alms, do not blow a trumpet as the hypocrites do' (Matt 6:2). And also: 'He who sees in secret will repay you' (Matt 6:4). Just as he who gives alms in this way does not hear the praise of the many, so he who does not sin against the Lord is free from all evil.

It is also good to say: 'And he did not give foolishness to God.' For he who is convinced that what happens is managed by divine providence does not attribute foolishness to the God who governs, unlike the unbelieving who often blame God and say: 'This ought not to have happened, or that; this one ought not to have suffered poverty or to be rich or to be sick or to be healthy,' or: 'Why did the young man depart from the life of the elders while they were still in it?'. In short, those saying such things assume the governance is foolish.

But the holy man, even in such circumstances, blesses the Lord, being convinced that the judgment of God is just. 'And it happened as this day, and the angels of the Lord came to stand before the Lord, and the devil came among them. And the Lord said to the devil: From where do you come? Then the devil said before the Lord: Having gone through the earth and walking throughout it' (Job 1:7-8). Having received from God the authority for an initial approach, the devil destroyed all that Job possessed, both his belongings and his children, but he was not able to overturn the resolve and the courage of the holy Job. For he remained through greatness of soul, the same man, according to godliness. And rightly so, for it was being divided: that God sends pleasant things and they are taken away. He attempts a second petition to move against his body.

Greek · §10

ἑτέρας αἰτίας εἶναι, ἐνίας μὲν καὶ ἀνθρώποις γνωρίμους, ἐνίας δὲ ἀπορρήτους μόνωι θεῷ γιγνωσκομένας, ἅπερ ἐπιστάμενος ὁ μακάριός φησιν· "ὁ κύριος ἔδωκεν, ὁ κύριος ἀφείλατο. ὡς τῷ κυρίῳ ἔδοξεν, οὕτως καὶ ἐγένετο." τοῦ "ἔδοξεν" δ' ἀκουστέον μὴ ἁπλῶς, ἀλλ' ὡς τοῦ θεοῦ οὕτω βεβαίως κρίναντος. τούτωι ὅμοιον ἐν ταῖς Πράξεσι τῶν ἀποστόλων φέρεται, ὁπηνίκα ἐπιστολὴν γράφοντες περὶ τοῦ μὴ περιτέμνειν τοὺς προσ ερχομένους τῆι θεοσεβείᾳ ἔλεγον οἱ ἀπόστολοι· "ἔδοξεν τῷ 10 ἁγίῳ πνεύματι καὶ ἡμῖν", οὐχ ἁπλῶς, ἀλλὰ κεκριμένως. εἴη δ' ἂν καὶ τὸν ἀντικείμενον τοῦτο τλητικὸν τὸ ῥῆμα δηλοῦν, ὡς οὐχ ἕνεκα τοῦ θυμηδίαν ἐνβ̣αλεῖν τῶι διαβόλωι ἐξαιτήσαντι ὁ Ἰὼβ ἐκδέδοται, ἀλλ' ὅπως τὸ δόξαν τῶι κυρίωι γένηται. ἦν δὲ τοῦτο, ὅπερ αὐτὸς ὁ θεὸς πρὸς τὸν Ἰὼβ ἐ´̣φη· "οἴει δέ με ἄλλως σοι κεχρηματικέναι ἢ ἵνα ἀναφανῇς δίκαιος", καὶ ὅτι οὔτε διὰ χρήματα οὔτε διὰ τέκνα τῆς ἀρετῆς ἀφίσταται. θαυμάσαι δὲ ἔστιν αὐτοῦ καὶ τὸ εὐχαριστητικὸν λέγοντος· "εἴη τὸ ὄνομα κυρίου εὐλογημένον", ὅπερ ἔλεγχός ἐστιν κατὰ τῶν ἀπο···ύντων 36 ἐπὶ τοῖς τοιούτοις συμπτώμασιν καὶ τοιαῦτα προφερόντων, ἅπερ οὐδὲ λέγειν καλ̣όν. ἀλλ' ὁ ἅγιος οὐ τοιοῦτος ἀσύνετος ἀκαμπὴς τὸν λογισμὸν ὅσων καὶ τοιούτων συμβάντων κῆρυξ ἀληθῶν δογμάτων καὶ θείων γίγνεται. τό· "οὕτως διέρρηξεν Ἰὼβ τὰ ἱμάτια αὐτοῦ" ἀντιτύπως λημπτέον. πιθανὸν δ' ἂν εἴη εἰπεῖν, ὅτι διὰ τοῦτο ἑαυ τὸν ἐγύμνωσεν, πρῶτον μὲν δεικνὺς τῶι πειράζοντι ὅτι· εἰ καὶ τῶν περιλειπομένων ἐπιθυμεῖς, ἔχε καὶ ταυ῀̣τα, ἔπειτα συμβολικῶς δεικνύς, ὅτι ὥσπερ ἀγωνιστὴς πρὸς ἀντίπαλον ἐπαποδύεται. εἴη δὲ καὶ ἡ ἀφαίρεσις τῶν τριχῶν σύμβολον τοῦ λογίζεσθαι πάντα τὰ περιττὰ μηδὲν μέγα, ἀλλ' εὐκαταφρόνητα δικαίωι καὶ συνετῶι, μήτε ἐν ταῖς "ἀνέσεσιν" χαυνουμένου μήτε ἐν ταῖς "θλίψεσιν" δυσφοροῦντος, ὅπερ παριστῶν καὶ ὁ μακάριος ∆αυὶδ ἔψαλλεν· "εὐλογήσω τὸν κύριον ἐν παντὶ καιρῶι." "ἐν τούτοις πᾶσι τοῖς συμβεβηκόσιν αὐτῶι οὐδὲν ἥμαρτεν Ἰὼβ ἐναντίον τοῦ κυρίου καὶ οὐκ ἔδωκεν ἀφροσύνην τῶι θεῶι." μεγάλη μαρτυρία ὑπὸ τοῦ ἁγίου πνεύματος δίδοται τῶι μακαρίῳ Ἰὼβ ἐν τῶι εἰρῆσθαι· "ἐν τούτοις πᾶσιν οὐδὲν ἥμαρτεν Ἰὼβ ἐναντίον τοῦ κυρίου." ἔστιν γὰρ πολλάκις μὴ ἁμαρτάνειν μὲν κατὰ πρόδηλον, γίνεσθαι δὲ ἐν τῆι διανοίαι ταραχὴν καθὸ εἴρηται· "ἐταράχθην καὶ οὐκ ἐλά37 λησα." ἀλλὰ προσκείμενον τὸ "ἐναντίον" δείκνυσιν, ὡς οὐδὲν πταῖσμα γέγονεν· ἦ γὰρ ἂν ὑπὸ θεοῦ ἐθεωρεῖ το. οὐ γὰρ ταὐτόν ἐστι τό· «οὐδὲν ἥμαρτεν ὅδε τις» καὶ τό· "οὐδὲν ἥμαρτεν ἐναντίον κυρίου", ὅπερ ὑπερβάλλουσαν ἐμφαίνει καθαρότητα ὡς μήτε λόγωι μήτε πράξει μ̣ήτε λογισμῶι ἢ διανοίαι τοῦ ἁγίου πταίσαντος. εἰς τοῦτο γοῦν τοὺς μετανοοῦντας ὁ θεὸς καλῶν ἔλεγεν· "ἀφέλετε τὰς πονηρίας ἀπὸ τῶν ψυχῶν ὑμῶν ἀπέναντι τῶν ὀφθαλμῶν μου", ὃ δηλοῖ ὅτι· μὴ πράξει μόνῃ, ἀλλὰ καὶ διανοίαι τῆς κακίας ἀπεχώμεθα ὡς θεοῦ ὁρῶντος. τοῦτο καὶ ὁ ςωτὴρ ἐν τῷ εὐαγγελίῳ φησιν· "σὺ δὲ ὅταν ποιῇς ἐλεημοσύνην, μὴ σαλπίσῃς ὥσπερ οἱ ὑποκρίται ποιοῦσιν. ῃαξατ καί· "ὁ βλέπων ἐν τῷ κρυπτῷ ἀποδώσει σοι." ὡς γὰρ ὁ οὕτω ποιῶν ἐλεημοσύνην οὐκ ἀκούει τὸν ἀπὸ τῶν πολλῶν ἔπαινον, οὕτως ὁ μὴ ἀπέναντι κυρίου ἁμαρτάνων πάσης ἐκτός ἐστι κακίας. εὖ δὲ καὶ τὸ εἰρῆσθαι· "καὶ οὐκ ἔδωκεν ἀφροσύνην τῶι θεῶι." ὁ γὰρ πεπεισμένος, ὅτι προνοίᾳ θεία οἰκονομεῖται τὰ συμβαίνοντα, οὐ δίδωσιν ἀφροσύνην τῶι δι οικοῦντι θεῷ, τῶν ἀπίστων ἐν τούτοις πολλάκις αἰτιωμένων καὶ λεγόντων· «το´̣δε οὐκ ἔδει γενέσθαι 38 ἢ τόδε, οὐκ ὤφειλεν ὁ δεῖνα πένεσθαι ἢ πλουτεῖν ἢ νοσεῖν ἢ ὑγιαίνειν», ἤ· «διὰ τί ὁ νέος ἀπῆλθεν τοῦ βίου τῶν γερόντων ἔτι ἐν αὐτῷ ὄντων;». καὶ ὅλως οἱ τοιαῦτα λέγοντες ἄφρονα ὑποτίθενται τὴν διοίκησιν. ἀλλ' ὁ ἅγιος καὶ ἐν τοῖς περιστατικοῖς τοσούτοις ὢν κύριον εὐλογεῖ δικαίαν εἶναι τὴν κρίσιν τοῦ θεοῦ πεπεισμένος. "ἐγένετο δὲ ὡς ἡ ἡμέρα αὕτη, καὶ ἦλθον οἱ ἄγγελοι τοῦ κυρίου παραστῆναι ἔναντι κυρίου καὶ ὁ διάβολος ἦλθεν ἐν μέσῳ αὐτῶν. καὶ εἶπεν ὁ κύριος τῷ διαβόλωι· πόθεν σὺ ἔρχῃ; τότε εἶπεν ὁ διάβολος ἐνώπιον τοῦ κυρίου· διαπορευθεὶς τὴν ὑπ' οὐρανὸν καὶ ἐνπεριπατήσας τὴν σύμπασαν πάρειμι." κατὰ προτέραν πρόσοδον ἐξουσίαν ὁ διάβολος θεόθεν λαβὼν πάντων τῶν ὑπαρχόντων τοῦ Ἰὼβ καὶ τῶν τέκνων πάντα τε ἀπολέσας ἀνατρέψαι τὴν πρόθεσιν τὴν ἀνδρείαν τοῦ ἁγίου Ἰὼβ οὐ δεδύνηται. ἔμεινεν γὰρ διὰ μεγαλοψυχίαν ὁ αὐτός, ὁ αὐτὸς δὲ κατὰ τὴν θεοσέ βειαν. καὶ εἰκότως· διέκειτο γάρ, ὅτι ὁ θεὸς πέμπει τὰ ἡδέα 11 καὶ ἀφαιρεῖται. δευτέραν ἐπιχειρεῖ ἐξαίτησιν κινήσασθαι κατὰ τοῦ σώματος αὐτοῦ

The Meaning of Akakia and the Devil's Vain Attempt§11

11He strives to subject him to unendurable labors. Regarding these same verses, for those who have reached them, what was said to them should be applied to these, so that the same things are not said many times, only adding this: that the diabolical nature is shown to exceed all. It should be said regarding the question, 'Where do you come from?' that the most convicting thing was said by the Lord to the devil, as he had nothing to say of his own with boldness or to make him waverdefeated, which he himself shamefully did not admit.

It should be noted how the devil does not answer in this way now. For then he said, 'Having gone around the earth and walking through under the heaven, I have returned' (Job 1:7), but now, 'Having gone through the heaven and walking through the whole world.' And he visited, lest as a liar he would not wish to remember that 'he went around the earth,' so that, not even attacking the beginning of Job, he might be seen as acting out of shamelessnessnows that nothing is hidden from God. For he also did not say, 'Of those things which you gave me authority over, I have done; I have taken away the existing things of Job and the children they took away.' For it would have been consistent to say this, and, 'The same remained.' But he moves toward a second petition, from which he thinks he will overturn the purpose of the holy man.

And even if the devil hides his own will in having said 'the whole world' instead of 'the earth,' let us show from the Scriptures how the earth is often called the whole world. For it has been said, 'The whole world was filled with the knowledge of the Lord' (Isa 11:9). And Job himself in the following says concerning God, 'He who makes the whole world in the highest' (Job 37:7), indicating that God draws a man from the earth through virtue toward heaven. 'And the Lord said to the devil: Pay attention to my servant Job, for there is no man on the earth like him, righteous, God-fearing, blameless, avoiding all evil; and he still holds to innocence' (Job 1:8). And now, 'Pay attention with your mind' (Job 2:3), as was said before, has permission to be used, because after the struggle he was strengthened. For the devil, thinking that Job rejoices in external things as if they were good, was saying, 'Did you not surround the inside and the outside of his house?' But when his attack became in vain, the 'pay attention' is said instead of: 'You have known through the trial' the courage of the 'God-fearing, blameless, innocent, [and...]'

While being kept from all evil. And to these things the Lord brings an accusation: 'yet akakia remains.' Pay attention, then, that He will not 'bless me personally,' as you thought. It should be noted how it is said in the Septuagint: 'abstaining from every evil thing' (Rom 16:9), but now: 'from all evil' (Ps 1:1). From this it is known that 'evil' is used for 'poneros.' Also what is written: 'those who love the Lord, hate evil' (Ps 5:5), instead of 'hate wickedness.'

Akakia signifies different things; for it denotes both the absence of wickedness and goodness of character. When the saint says, 'God judge me, for in my akakia I have walked,' he means akakia as virtue; for one possessing virtue is devoid of wickedness. And in others: 'the guileless and good-natured clung to me,' he speaks of the diverse akakoi—for these are good-natured—and being good-natured is a recognition of virtue. But when it says: 'they deceive the hearts of the akakoi,' and: 'the akakos believes every word,' and again: 'that I might give guile to the akakoi,' it means the pure and unblemished. To whom he also prays that guile might be given, not the guile equal in power to wickedness, but prudence.

Job therefore 'still had akakia' with all words being made upright. 'But you have said that you will destroy his possessions for nothing.' The Lord exposes the vain work of the devil against the saints. For he who acts without cause labors in vain. So even if the devil, hoping to seize the saint, attempted through the destruction of possessions and children—and having recognized the attempt was futile against the saint's courage regarding his possessions—he fought him in vain; for nothing of what he hoped for happened.

'But the devil, having taken up the challenge, said to the Lord: skin for skin. Whatever a man has, he will lay out for his soul. Not indeed, but stretch out your hand and touch his bones and his flesh; he will not indeed bless you personally' (Job 1:9-12; 2:4-5). Considering the three kinds of so-called goods—those external, which are divided into wealth, property, health, and other bodily things, and others which are virtues—he thinks only the undifferentiated goods are such, and he thinks Job has this same mindset, and he shamelessly says to the Lord—that is to say, speaking according to what we understand has been said before—that a man would lay out everything so that he might not suffer something himself.

Greek · §11

πόνοις ἀνηκέστοις ὑποβαλεῖν αὐτὸν σπουδάζων. τῶν αὐτῶν στίχων τοῖς φθάσασι τυγχανόντων, τὰ εἰς ἐκείνους εἰρημένα καὶ τούτοις ἐφαρμοστέον, ἵνα μὴ τὰ αὐτὰ πολλάκις λέγηται, 39 τοσοῦτον μόνον προσθέντας, ὅτι τὸ διαβολικὸν δ̣···ς ὑπερβαλλόντως δείκνυται. λεχθείη δὲ εἰς τό· "πόθεν σὺ ἔρχῃ;"· τὸ ἐλεγκτικώτατα ὑπὸ κυρίου πρὸς τὸν διάβολον εἰρῆσθαι ὡς οὐκ ἔχοντος εἰπεῖν τι ἑαυτοῦ μετὰ παρρησίας κατόρθωμα καὶ ἐντρεπτικόν, ὅτι νενικημένος ἦν, ὅπερ αὐτὸς ἀναισχύντως οὐχ ὡμολόγει. σημειωτέον, ὡς οὐχ οὕτως νῦν ὁ διάβολος ἀποκρίνεται. τότε μὲν γὰρ εἶπεν· "περιελθὼν τὴν γῆν καὶ ἐνπεριπατήσας τὴν ὑπ' οὐρανὸν πάρειμι", νῦν δέ· "διαπορευθεὶς τὴν ὑπ' οὐρανὸν καὶ ἐνπεριπατήσας τὴν σύμπασαν". καὶ συνεπίσκεψαι, μήποτε ὡς ψευστὴς οὐκ ἠθέλησεν μνημονεῦ σαι, ὅτι "περιῆλθεν τὴν γῆν", ἵνα ὡς μηδὲ τὴν ἀρχὴν προσβαλὼν τῷ Ἰὼβ νομισθῇ, τότε δὲ ἀπ' ἀναισχυντίας. οἶδεν γάρ, ὅτι οὐδὲν λανθάνει θεόν. οὐδὲ γὰρ εἶπεν̣ ὅτι· «ὧν δέδωκάς μοι ἐξουσίαν, πεποίηκα· ἀφῄρηκα τὰ ὑπάρχοντα τοῦ Ἰὼβ καὶ τὰ τέκνα ἀνεῖλον.» τοῦτο γὰρ ἦν ἀκόλουθον εἰπεῖν, καί· «ὁ αὐτὸς ἔμεινεν.» ἀλλ' ἐπὶ δευτέραν αἴτησιν χωρεῖ, ἐξ ἧς οἴεται ἀνατρέψαι τὴν πρόθεσιν τοῦ ἁγίου. εἰ δὲ καὶ διάβολος κρύπτει τὸ ἑαυτοῦ βούλημα ἐν τῷ ἀντὶ «τῆς γῆς» "τὴν σύμπασαν" εἰρηκέναι, ἀλλ' ἡμεῖς ἐκ τῶν γραφῶν παραστήσωμεν, 40 ὡς ἡ γῆ πολλάκις ἡ σύμπασα καλεῖται. εἴρηται γάρ· "ἐνεπλήσθη ἡ σύμπασα τοῦ γνῶναι τὸν κύριον." καὶ ὁ Ἰὼβ δὲ ἐν τοῖς ἑξῆς περὶ θεοῦ φησιν· "ὁ ποιῶν τὴν σύμπασαν ἐν ὑψίστοις" δηλῶν, ὅτι θεὸς ἀπὸ γῆς δι' ἀρετὴν ἕλκει εἰς οὐρανόν. "εἶπεν δὲ ὁ κύριος τῶι διαβόλωι· προσέσχες τῶι θεράποντί μου Ἰώβ, ὅτι οὐκ ἔστιν κατ' αὐτὸν τῶν ἐπὶ τῆς γῆς ἄνθρωπος δίκαιος, θεοσεβής, ἄκακος, ἄμεμπτος, ἀπεχόμενος ἀπὸ παντὸς κακοῦ. ἔτι δὲ ἔχεται ἀκακίας." καὶ νῦν τό· "προσ έσχες τῇς διανοίᾳ σου" ὡς καὶ πρότερον εἴρηται, ἐπίτασιν ἔχον, ὅτι μετὰ τὴν πάλην κατῃσχύνθη. ὁ μὲν γὰρ διάβολος οἰόμενος, ὅτι ὡς ἐπὶ ἀγαθοῖς χαίρει τοῖς ἔξωθεν ὁ Ἰώβ, ἔλεγεν· "οὐ σὺ περιέφραξας τὰ ἔσω καὶ τὰ ἔξω τῆς οἰκίας αὐτοῦ;" ὅτε δὲ ματαία γέγονεν αὐτοῦ ἡ προσβολή, τὸ "προσέσχες" λέγεται ἀντὶ τοῦ· «ἔγνως τῆι πείραι» ἀνδρείαν "θεοσεβοῦς, ἀμέμπτου, ἀκάκου, ἀπεχομένου τε παντὸς κακοῦ". καὶ πρὸς τούτοις ἐλέγχων ὁ κύριος ἐπάγει· "ἔτι δὲ ἔχεται ἀκακίας." προσέσχες οὖν, ὅτι οὐκ "εἰς πρόσωπόν" με "εὐλογήσει", ὡς ἐνόμιζες. σημειωτέον, ὡς ἐν τοῖς φθάσασιν εἴρηται· "ἀπεχόμενος ἀπὸ παντὸς πονηροῦ πράγματος", νῦν δέ· "ἀπὸ παντὸς κακοῦ". ἐξ οὗ γιγνώσκεται, ὡς τὸ κακὸν πονηρὸν εἴρηται. ἀλλὰ καὶ τὸ γεγραμμένον· "οἱ ἀγαπῶν41 τες τὸν κύριον μισεῖτε πονηρόν", ἀντὶ τοῦ· μισεῖτε τὴν κακίαν. νοεῖται δὲ ἡ ἀκακία διάφορα σημαίνειν· δηλοῖ γὰρ καὶ τὴν τῆς κακίας στέρησιν καὶ τὴν εὐήθειαν. ὅταν γὰρ λέγῃ ὁ ἅγιος· "κρῖνόν με ὁ θεός, ὅτι ἐγὼ ἐν ἀκακίᾳ μου ἐπορεύθην", ἀκακίαν λέγει τὴν ἀρετήν· ὁ γὰρ ἀρετὴν ἔχων στερεῖται κακίας. καὶ ἐν ἑτέροις· "ἄκακοι καὶ εὐηθεῖς ἐκολλῶντό μοι" τοὺς ἐναρε´̣τους ἀκάκους φησίν– εὐηθεῖς γὰρ οὗτοι–, τὸ δὲ εὐηθὲς ἀρετῆς ἐστι γνώρισμα. ὅταν δὲ λέγῃ· "ἐξαπατῶσι τὰς καρδίας τῶν ἀκάκων", καί· "ἄκακος πιστεύει παντὶ λόγωι", καὶ πάλιν· "ἵνα δῷ ἀκάκοις πανουργίαν", τὸ ἀκέραιον σημαίνει. οἷς καὶ εὔχεται τὸ πανουργίαν δοθῆναι, οὐ τὴν ἰσοδυναμοῦσαν κακίᾳ, ἀλλὰ φρονήσει. ὁ Ἰὼβ οὖν "ἔτι εἶχεν ἀκακίαν" παντὶ λόγωι κατορθουμένην. "σὺ δὲ εἶπας τὰ ὑπάρχοντα αὐτοῦ διὰ κενῆς ἀπολέσαι." τὸ ματαιούργημα τοῦ διαβόλου κατὰ τῶν ἁγίων ὁ κύριος ἐλέγχει. ματαίως γὰρ πονεῖ ὁ χωρὶς αἰτίας ἐνεργῶν τι. εἰ οὖν καὶ ὁ διάβολος ἐλπίζων ἑλεῖν τὸν ἅγιον ἐπιχειρῶν τῆι φθορᾶι τῶν ὑπαρχόντων καὶ τέκνων ἀνήνυτον ἔγνω τὸ ἐπιχείρημα τῇ τῆς ἀνδρείας τοῦ ἁγίου περιουσίαι, ματαίως αὐτῶι ἐπολέμησεν· οὐδὲν γὰρ ὧν ἤλπιζεν ἀπέβη. "ὑπολαβὼν 42 δὲ ὁ διάβολος εἶπεν τῷ κυρίῳ· δέρμα ὑπὲρ δέρματος. ὅσα 12 ὑπάρχει ἀνθρώπῳ, ὑπὲρ τῆς ψυχῆς αὐτοῦ ἐκτείσει. οὐ μὴν δέ, ἀλλὰ ἀποστεῖλον τὴν χεῖρά σου καὶ ἅψαι τῶν ὀστῶν αὐτοῦ καὶ τῶν σαρκῶν αὐτοῦ· εἶ μὴν εἰς πρόσωπόν σε εὐλογήσει." τριῶν ὄντων τῶν καλουμένων ἀγαθῶν, τῶν τε ἐκτός, ἃ διαιρεῖται εἴς τε χρήματα καὶ κτήματα καὶ ὑγίαν καὶ ἄλλα τὰ περὶ σῶμα, καὶ ἑτέρων τῶν ἀρετῶν, μόνα τὰ ἀδιάφορα ἀγαθὰ ἡγούμενος νομίζει καὶ τὸν Ἰὼβ ταύτης εἶναι τῆς διανοίας καὶ ἀναισχύντως λέγει πρὸς τὸν κύριον–τὸ λέγειν κατὰ τὰ ἔμπροσθεν εἰρημένα νοούντων ἡμῶν–, ὅτι πάντα ἂν ἐκτείσοι ὁ ἄνθρω πος ὑπὲρ τοῦ μὴ αὐτός τι παθεῖν.

The Devil's Assault and Job's Desolation§12

12the external possession

Regarding the angels, the pattern follows. Of the history, it is this: 'The devil went out from the Lord' (Job 1:7). Having gone out, he does not wait, but immediately performs the work of the temptation, surrounding him with a total-body wound, intending by the blow to dissolve the tone of his virtue. By mentioning the extremes, he shows that he also touched the middle parts.

'And he took a potsherd, that he might scrape the sores' (Job 2:8). The verse signifies the wilderness and his helplessness, because no one was present with him while he was nursing, but also because the wife was absent due to her haste toward work, from which both she and he were perhaps being nourished; for in the following, the woman saying to him, 'And I, a wanderer and a vagabond, receiving place from place and house from house, when will the sun set?' signifies the wilderness. To such an extent was his body dissolved, so as to be reduced to sores. Therefore, with the potsherd, he scraped himself while being sick in soul and unbending.

'And he sat on the ashes outside the city' (Job 2:8). It is probable that in those cities they did not permit one having such a body to live. Therefore, outside the city on the ashes he sat, and he perceives the continuous change, from what prosperity and enjoyment he has changed into what kind of wickedness under the tempter, so as to be a stranger and to sit on the ashes, without a household being with him, nor even a friend or even the wife herself, as was previously stated; for she does not seem to be acting toward him without distinction, as we have placed it.

'And after a long time having passed, his wife said to him: How long will you endure saying this?' (Job 2:9). 'Behold, I wait for a little more time, expecting the hope of my salvation. For behold, your memorial is being blotted out from the earth, sons and daughters, whom I labored for in vain with pains in childbirth. But you yourself sit in the rot of worms, staying awake through the night. And I, a wanderer and a vagabond, receiving place from place and house from house, when will the sun set, so that I may rest from the labors and the pains that now seize me? But say one word to the Lord and end.' The devil, having become weary from so many blows and being unable to cast him down from the loss of his property and of the...

Greek · §12

ὅπερ πιθανὸν μὲν καὶ ὡς ἐπὶ τὸ πλεῖστον, οὐ μὴν ἐπὶ πάντων ἀληθές· πολλοὶ γὰρ ὑπὲρ χρημάτων ἐκινδύνευσαν. εὐτελίζων δὲ ὁ φιλόκακος διάβολος τὴν ἀνδρείαν τοῦ μακαρίου καὶ βουλόμενος ἐπενεγκεῖν αὐτῶι καὶ κατὰ τοῦ σώματος ἅπερ ἐπήνεγκεν, εὐκαταφρόνητον εἶναί φησιν τὴν τῶν ἔξωθεν κτῆσιν κρύπτων κακοήθως, ὅτι ὑπὲρ τέκνων μύριοι ἀπολέσθαι ηὔξαντο· οὕτω γὰρ καὶ οἱ πόλεμοι τὴν σύστασιν ἔχουσιν ὑπὲρ τῶν τέκνων γενόμενοι· ἕκαστος γὰρ προβόλιον τῶν ἰδίων παιδίων ἱστάμενος ὑπερκινδυνεύει τούτων. ἀλλ' ὁ ἀντικείμενος πόθῳ τοῦ 43 κακῶσαι τὸν Ἰὼβ καὶ περὶ τῶν πραγμάτων ἀλλόκοτον φθέγγεται. διόπερ ὡς καὶ πρότερόν φησιν· "ἀλλὰ ἀποστείλας τὴν χεῖρά σου ἅψαι τῶν ὀστέων αὐτοῦ καὶ τῶν σαρκῶν αὐτοῦ· εἶ μὴν εἰς πρόσωπόν σε εὐλογήσει." οἶδεν γὰρ εἴπερ καὶ ἐξέπεσεν, ὅτι εἰ μὴ θεὸς ἐπιτρέψῃ, οὐδὲν αὐτὸς κατά τινος δύναται, τῆς ἐπιτροπῆς οὕτω νοουμένης, ὅτι σοφῶς γίγνεται ἅτε παρὰ θεοῦ γιγνομέ νη. "εἶπεν δὲ ὁ κύριος τῶι διαβόλωι· ἰδοὺ παραδίδωμί σοι αὐτόν, μόνον τὴν ψυχὴν αὐτοῦ διαφύλαξον." ἐπιτρέπει καὶ τοῦτο ὁ κύριος πρὸς ἡμετέραν ὠφελίαν, ἵνα χαρακτὴρ καὶ τύπος ἀνδρείας καθάπερ ἐν στηλογραφίαις ὁ Ἰὼβ τεθεὶς σκοπὸς τῆς τοιαύτης ἀρετῆς καὶ τοῖς τότε καὶ τοῖς μεταγενεστέροις ὑπάρξῃ, ὃ καὶ γέγονεν. αὐτοῦ γὰρ ἔστιν τοῦ ἀθλητοῦ καὶ ἀγωνιστοῦ ἀκοῦσαι λέγοντος· "οἶδα, ὅτι δίκαιος ἀναφανοῦμαι." παραδιδοὺς δὲ ὁ κύριός φησιν· "μόνον τὴν ψυχὴν αὐτοῦ διαφύλαξον", ὅπερ νοηθείη οὕτως· παρακοπὰς πολλάκις κα̣ι`̣ τοῦ ἡγεμονικοῦ διαστροφὰς ἔν τισιν ὁρῶμεν γιγνομένας, δι' οὓς πάλιν οἶδεν λόγους ὁ τὸ κρυπτὸν ἐπιστάμενος θεὸς τούτων οὕτω παραδοθέντων. ὅ φησιν οὖν ὁ κύριος, τοῦτό ἐστιν· μὴ κάρον αὐτῷ καὶ διαστροφὴν τοῦ ἡγεμονικοῦ ἐρ44 γάσῃ, ἀλλὰ σαρκῶν ἅπτου καὶ ὀστέων ὧν καὶ ἐξῃτήσω. εἰ δὲ καὶ ἀντὶ τοῦ «μὴ ἀποκτείνῃς αὐτὸν» κεῖται τό· "μόνον τὴν ψυχὴν αὐτοῦ διαφύλαξον", συνεπίσκεψαι. "ἐξῆλθεν δὲ ὁ διάβολος ἀπὸ τοῦ κυρίου καὶ ἔπαισεν τὸν Ἰὼβ ἕλκει πονηρῶι ἀπὸ ποδῶν μέχρι κεφαλῆς." πᾶς ἁμαρτωλὸς ἔξω θεοῦ ἐστιν, προηγουμένως δὲ ὁ διάβολος ὡς ἀρχέκακος. εἴρηται δὲ περὶ τούτου καὶ πρότερον. καὶ ἐπεὶ ἐν τῶι διηγήματι εἴρηται, ὡς "ἦλθεν ὁ διάβολος μετὰ τῶν ἀγγέλων", ἀκολούθως προσάγεται τὸ σχῆμα. τῆς ἱστορίας ἔχεται τό· "ἐξῆλθεν ὁ διάβολος ἀπὸ τοῦ κυρίου." ἐξελθὼν δὲ οὐκ ἀναμένει, ἀλλ' εὐθὺς ἐνεργεῖ τὸ τῆς ἐξαιτήσεως ὁλοσωμάτωι τραύματι περιβαλὼν αὐτόν, προσβολῇ βουλόμενος τὸν τόνον τῆς ἀρετῆς αὐτοῦ διαλύσειν. τῶν δ' ἄκρων μνημονεύει δηλῶν, ὅτι καὶ τῶν μέσων ἥψατο. "καὶ ἔλαβεν ὄστρακον, ἵνα τὸν ἰχῶρα ξύῃ." τὴν ἐρημίαν καὶ τὸ ἀβοήθητον αὐτοῦ σημαίνει ὁ στίχος μηδενὸς παρόντος αὐτῷ τοῦ νοσηλεύοντος, ἀλλὰ καὶ τῆς γυναικὸς ἀπούσης διὰ τὴν πρὸς τὸ ἔργον σπουδήν, ἐξ οὗ καὶ αὐτὴι καὶ αὐτὸς ἴσως ἐτρέφετο· ἐν γὰρ τοῖς ἑξῆς ἡ γυνὴ λέγουσα πρὸς αὐτόν· "κἀγὼ πλανωμένη καὶ λάτρις τόπον ἐκ τόπου καὶ οἰκίαν ἐξ οἰκίας προσδεχομένη τὸν ἥλιον πότε δύσεται" τὸ εἰρημέ45 νον παρίστησιν. εἰς τοσοῦτον αὐτῷ τὸ σῶμα διελέλυτο, ὥστε εἰς ἰχῶρας ἀναλύεσθαι. δι̣ὸ τῷ ὀστράκωι ἔξυεν αὐτὸς τῆι ψυχῇ ἄνοσος ὢν καὶ ἀκαμπής. "καὶ ἐκάθητο ἐπὶ τῆς κοπρίας ἔξω τῆς πόλεως." εἰκὸς ὅτι ἐν ταῖς πόλεσιν ἐκείναις οὐκ ἐπέτρεπον τὸν ἔχοντα τοιοῦτον σῶμα διάγειν. διόπερ ἔξω τῆς πόλεως ἐπὶ κοπρίας 13 ἐκαθέζετο καὶ θεωρεῖ τὴν ἀθρόαν μεταβολήν, ἐξ οἵας εὐετηρίας καὶ διαγωγῆς εἰς ποίαν μετέβαλεν ὑπὸ τοῦ πειράζοντος κακοπραγίαν, ὥστε καὶ ἔξοικος εἶναι καὶ ἐπὶ κοπρίας καθέζεσθαι, οὐ συνόντος οἰκείου, ἀλλ' οὐδὲ φίλου οὐδ' αὐτῆς τῆς γυναικός, ὡς προείρηται· οὐδὲ γὰρ φαίνεται ἀδιαθέτως ἔχουσα πρὸς αὐτόν, ὡς παρεθέμεθα. "χρόνου δὲ πολλοῦ προβεβηκότος εἶπεν αὐτῶι ἡ γυνὴ αὐτοῦ· μέχρι τίνος καρτερήσεις λέγων· ἰδοὺ ἀναμένω χρόνον ἔτι μικρὸν προσδεχόμενος τὴν ἐλπίδα τῆς σωτηρίας μου; ἰδοὺ γὰρ ἠφάνισταί σου τὸ μνημόσυνον ἀπὸ τῆς γῆς, υἱοὶ καὶ θυγατέρες, ἐμῆς κοιλίας ὠδῖναι καὶ πόνοι, οὓς εἰς τὸ κενὸν ἐκοπίασα μετὰ μόχθων. σὺ δὲ αὐτὸς ἐν σαπρίαι σκωλήκων κάθῃ διανυκτερεύων αἴθριος. κἀγὼ πλανῆτις καὶ λάτρις τόπον ἐκ τόπου καὶ οἰκίαν ἐξ οἰκίας προσδεχομένη τὸν ἥλιον πότε δύσεται, ἵνα ἀναπαύσωμαι 46 τῶν μόχθων καὶ τῶν ὀδύνων αἵ με νῦν συνέχουσιν. ἀλλ' εἶπόν τι ῥῆμα εἰς κύριον καὶ τελεύτα." ἀτονήσας ἐκ τῶν τοσούτων προσβολῶν ὁ διάβολος καὶ μὴ δυνηθεὶς αὐτὸν καταβαλεῖν ἐκ τῆς ἀφαιρέσεως τῆς περιουσίας καὶ τῆς τῶν

The Blasphemer's Fate and Job's Endurance§13

13Children of corruption, besides the immoderate affliction of the body, a third thing he devises for him: the conversation of the wife; perhaps through her he might have deceived Job, just as through Eve he might have deceived Adam. For having passed a long time, such that even he is not able to shake the athlete, the woman brings forward the matter of brevity, perhaps remembering the suffering, to rid him of it, if he should speak a word to the Lord irrationally.

And to see in each word how he is called toward brevity: 'How long will you endure?' (Job 7:25),—submitting to brevity a provision for a great time of his sickness, and then after that: 'Saying: Behold, I wait a little more time, awaiting the hope of my salvation' (Job 7:26)—in a certain way he turns his expectation toward the impossible. For perhaps many times, he having preferred the things of the good hope while she was departing from him, stopped the brevity, which not seeing, having a weak thought, she considered him falsely hoping for brevity. For an irrational soul loves to always consider expectations as uncertain.

But as the repayment she thought was near, the total hopelessness, he says: 'Behold, your memorial has vanished from the earth' (Job 7:10). No son or daughter is left to you to guard the memory of the succession, she says only that: even if they should be healthy, the enjoyment of health is without children, they being or being destroyed. And these things indeed if only were present, patience would have had a reason, he says, but toward these things also you yourself 'sit in the rot of worms' (Job 7:5), and I from poverty remain 'from place to place' (Job 1:8).

Through all these words, having sent the arrow of brevity from herself, she brings the end of the most trivial conversation, saying: 'Speak a word to the Lord and end.' To which someone might say: how could the woman have this thought, that if he should speak a word to the Lord, he would end? To which someone will speak differently, either having submitted this to her as an opponent, so that the haste...

May he be satisfied with the word: 'Surely I will bless you to your face' (Job 42:10), or perhaps in those cities the one blaspheming against the Lord died by a ruler or the citizens. For perhaps he knew no one, both the blasphemer and the living. For perhaps this happened then, lest the wickedness be poured out. Perhaps he reckoned that even God would not allow him to live after speaking blasphemous words.

And it also appears through: 'Behold, I will make your remembrance depart from the earth' (Job 7:35), as if: you shall have no hope of ever coming to it for the enjoyment of good things, which he alone considered to be good, being irrational concerning the good according to truth. And being ignorant, he spoke a word otherwise true; for the remembrance of those who despised the heavenly human life is not earthly. For the Scripture confirms this, the Psalmist says: 'The face of the Lord upon those doing evil, to destroy from the earth the remembrance of them' (Psalm 37:10). For when some have sinned and are saying 'God is not in the heart' (Psalm 14:3), God brings hardship upon them, so that after they have been benefited, their remembrance may be destroyed from the earth and 'they may be written in heaven' (Luke 20:37), having been transformed into virtue.

And the things concerning the children, as the woman said, reckoning their salvation alone to be the hope, she claims to have borne them in vain. And she also brings before him her own suffering. 'But he looked and said to her: You have spoken like one of the foolish women. If we accepted the good from the hand of the Lord, shall we not then accept the evil?' His patience of soul is shown in this, in not remaining under such pains and the word brought forward unsuitably by the woman, but also saying: 'You have spoken like one of the foolish women.' And looking intently, he has said this, understanding from her reproaches, the holy man that she had brought these things forward by a diabolical suggestion, and being wise, he knew that the first woman having been struck by the devil's suggestion had become the cause of Adam's transgression.

Greek · §13

τέκνων φθορᾶς, ἔτι τε μηδὲ ἐκ τῆς ἀμέτρου κακώσεως τοῦ σώματος, τρίτον αὐτῷ πλέκει πάλαι σμα τὴν τῆς γυναικὸς ὁμιλίαν· ἴσως δι' αὐτῆς τὸν Ἰὼβ ὡς καὶ διὰ τῆς Εὕας τὸν Ἀδὰμ ἀπατήσειεν. χρόνου γὰρ πολλοῦ προβεβηκότος ὡς οὐδὲ αὐτὸς δεδύνηται σεῖσαι τὸν ἀθλητήν, τὰ τῆς ὀλιγωρίας προφέρει ἡ γυνή, ἴσως ἐνθυμουμένη τοῦ π̣αθ̣ήματος αὐτὸν ἀπαλλάξαι, εἰ ῥῆμα πρὸς κύριον εἴποι ἀλογίστως. καὶ θέασαι καθ' ἕκαστον ῥῆμα, πῶς εἰς ὀλιγωρίαν ἐκκαλεῖται α̣ὐτόν· "μέχρι τίνος καρτερήσεις"· εἰς πολὺν αὐτῶι χρόνον τῆς νόσου πρόθεσιν εἰς ὀλιγωρίαν ὑποβάλλουσα–εἶτα ἑξῆς· "λέγων· ἰδοὺ ἀναμένω χρόνον ἔτι μικρὸν προσδεχόμενος τὴν ἐλπίδα τῆς σωτηρίας μου"–τρόπον τινὰ εἰς ἀδύνατον αὐτοῦ περιάγει τὴν προσδοκίαν. ἴσως γὰρ πολλάκις αὐτῆς ἀποδυσπετούσης αὐτὸς τὰ τῆς ἀγαθῆς ἐλπίδος προτιθεὶς ἔπαυσε τῆς ὀλιγωρίας, ἣν οὐχ ὁρῶσα ἅτε ἀσθενῆ λογισμὸν ἔχουσα ὡς ψευδῆ αὐτὸν ἐλπίζοντα εἰς ὀλιγωρίαν 47 ἐξεκαλεῖτο· φιλεῖ γὰρ ἄλογος ψυχὴ τὰς προσδοκίας ἀεὶ ἀβεβαίους λογίζεσθαι. ἐπιτείνουσα δὲ τὴν παρ' αὐτῆι νομιζομένην ἀπόδοσιν τῆς παν τελοῦς ἀνελπιστίας φησίν· "ἰδοὺ γὰρ ἠφάνισταί σου τὸ μνημόσυνον ἀπὸ τῆς γῆς." οὐχ υἱὸς οὐ θυγατὴρ περιλείπεταί σοι τὴν μνήμην τῆς διαδοχῆς φυλάξοντες, μονονουχὶ λέγουσα ὅτι· εἰ καὶ ὑγ̣ια῀̣ναι συμβαίη, ἀνόνητος ἡ τῆς ὑγίας ἀπόλαυσις παίδων οὐκ ὄντων, ὑπαρχόντων ἀπολομένων. καὶ ταῦτα μὲν εἰ μόνον παρῆν, τάχ' ἂν εἶχε λόγον ἡ μακροθυμία, φησίν, ἀλλὰ πρὸς τούτοις καὶ σὺ αυ αὐτὸς "ἐν σαπρίαι σκωλήκων κάθῃ", ἐγὼ δὲ ἀπὸ πενίας περίειμι "τόπον ἐκ τόπου". διὰ πάντων τῶν ῥημάτων ἑαυτῆς βέλος ὀλιγωρίας ἐξαποστείλασα ἐπάγει τῆς φαυλοτάτης ὁμιλίας πέρας λέγουσα· "εἶπόν τι ῥῆμα εἰς κύριον καὶ τελεύτα". πρὸς ὃ εἴποι τις ἄν· πῶς ἡ γυνὴ τοῦτον ἔχουσα λογισμόν, ὅτι εἰ εἴποι ῥῆμα εἰς κύριον̣, τελευτήσοι; πρὸς ὃ διαφόρως τις λέξει ἤτοι τοῦ ἀντικειμένου ὑποβαλόντος αὐτῇ τοῦτο, ἵνα τὸ σπουδαζόμενον αὐτῶι πληρωθῇ τό· "εἶ μὴν εἰς πρόσωπόν σε εὐλογήσει", ἢ τάχα ἐν ταῖς πόλεσιν ἐκείναις ὁ εἰς κύριον βλασφημήσας ἀπέθνῃσκεν ὑπὸ ἄρχοντος ἢ τῶν πολιτῶν. ἴσως γὰρ οὐδένα ἔγνω καὶ βλασφημήσαντα καὶ ζώσαντα. τάχα γὰρ τοῦτο συνέβαινεν τότε μήπω τῆς κακίας κεχυμένης. ἴσως ἐλογίσατο, ὅτι οὐδὲ θεὸς ε᾿̣άσει αὐτὸν ζῆν προέμενον βλάσφημον λόγον. ἐνφαίνει δὲ καὶ διὰ τοῦ· "ἰδοὺ γὰρ 48 ἠφάνισταί σου τὸ μνημόσυνον ἀπὸ τῆς γῆς", ὡς ὅτι· οὐδὲ ἐλπίδα ἕξεις εἰς τὴν αὐτήν ποτε ἐλθεῖν ἀπόλαυσιν τῶν ἀγαθῶν, ἃ μόνα ἀγαθὰ εἶναι ἐνόμιζεν τῶν κατ' ἀλήθειαν ἀγαθῶν ἀλογοῦσα. καὶ ἀγνοοῦσα δὲ ἑτέρως ἀληθῆ εἴρηκε λόγον· τὸ γὰρ μνημόσυνον τῶν ὑπερφρονησάντων τοῦ ἀνθρωπίνου ζῆν οὐράνιόν ἐστιν. ὅτι δὲ τοῦτο ἡ γραφὴ κυροῖ, ὁ ψαλμῳδός φησιν· "πρόσωπον κυρίου ἐπὶ ποιοῦντας κακὰ τοῦ ἐξολεθρεῦσαι ἐκ γῆς τὸ μνημόσυνον αὐτῶν." ὅταν γὰρ 14 ἁμαρτανόντων τινῶν καὶ λεγόντων "ἐν καρδίαι μὴ εἶναι θεὸν" ἐπίπονα προσαγάγῃ θεός, ἐπιφαίνεται, ἵν' ὠφεληθέντων αὐτῶν ἀναιρεθῇ ἐκ τῆς γῆς τὸ μνημόσυνον αὐτῶν καὶ "ἐν οὐρανῶι ἐνγράφωσιν" μεταβαλόντες εἰς ἀρετήν. καὶ τὰ περὶ τῶν τέκνων δὲ ὡς γυνὴ εἶπεν λογιζομένη τὴν ἐκείνων σωτηρίαν μόνην εἶναι ἐλπίδα, κενῶς αὐτὰ τετοκέναι φάσκουσα. ἐπιφοιτάζουσα δὲ αὐτὸν καὶ τὰ τῆς ἑαυτῆς κακοπαθείας προφέρει. "ὁ δὲ ἐμβλέψας εἶπεν αὐτῇ· ὥσπερ μία τῶν ἀφρόνων γυναικῶν ἐλάλησας. εἰ τὰ ἀγαθὰ ἐδεξάμεθα ἐκ χειρὸς κυρίου, τὰ κακὰ οὐχ ὑποίσομεν;" τὸ καρτερὸν αὐτοῦ τῆς ψυχῆς καὶ ἐν τούτῳ δείκνυται, ἐν τοσαύταις ἀλγηδόσιν μὴ ὑπομείναντος 49 δὲ λόγον παρὰ τῆς γυναικὸς ἀναρμόστως̣ προενεχθέντα, ἀλλὰ καὶ εἰπόντος· "ὥσπερ μία τῶν ἀφρόνων γυναικῶν ἐλάλησας." ἀτενὲς δὲ ἐνβλέψας τοῦτο εἴρηκεν, ἐκ τῶν ἐγκλημάτων αὐτῆς κατανοῶν ὁ ἅγιος ὅτι διαβολικῇ ὑποβολῇ ταῦτα προήνεγκεν, καὶ ἅτε φρόνιμος ὢν ᾔδει τὴν πρω´̣την παραβᾶσαν ὑπὸ διαβόλου τρωθεῖσαν αἰτίαν γεγενῆσθαι τῆς τοῦ Ἀδὰμ παραβάσεως.

The Friends' Sympathy and Arrival§14

14Because of this, He says: 'Just as one of the foolish women you spoke.' Then, having placed a reasoning before her that is appropriate, He brings it: 'If we received the good things from the hand of the Lord, shall we not endure the bad?' For the same understanding is toward the pleasant things of the indifferent, not to be overcome, and toward the burdensome, not to be cast down.

For he who is expert regarding things knows that the things called good are not such by their own nature, but follow the opinion of the user; just as also the bad—the harmful, I say—are not bad in themselves, but the use occurring in them is what they are. For many, after wealth, both the foolish and the excellent appeared, like Abraham and those like him, and Pharaoh and those near him. When much affliction came again, some yielded, but some remained steadfast in their reasoning, of whom are the blessed Job and Lazarus, as having received these things from a physician, through incisions and cauterizations, for the sake of salvation.

"In all these things that happened to him, Job did not sin with his lips against the Lord" (Job 1:22). This is said a second time; first, when the first affliction came, and second, now. And then it was said: "In all these things that happened to him, Job did not sin against the Lord" (Job 2:10), but now: "In all these things that happened to him, Job did not sin with his lips against the Lord" (Job 2:10).

Some indeed think there is no difference between saying "not to have sinned with the lips" and "not to have sinned before the Lord," but others perceive them thus: that regarding the removal of what was present and the death of the children, it was said once, "Job did not sin against the Lord," neither in word nor in thought; but here, the "with the lips" lies as an addition, saying, as perhaps some slight variation occurred—for this is lesser—but rather the movement of human weakness, being compelled by the great pain of the whole body.

The written spirit therefore says, in order to show the endurance of the pain and his courage, that even though his courage was being compelled even to an inaudible thought, he was not shaken so as to do anything from faint-heartedness or smallness of mind, or to speak. Something like this also the author...

Job says, 'I was greatly disturbed and did not speak,' indicating that something had happened to him that caused such a disturbance that, even having stilled the movement of his mind, he did not speak. This is in accord with what Paul writes to the Corinthians: 'I do not want you to be ignorant, brothers, concerning the affliction that has happened to us in Asia, that we were burdened beyond measure, beyond strength, so that we despaired even of life. But we have received in ourselves the sentence of death, so that we might not be trusting in ourselves, but in God who raises the dead' (2 Cor 1:8).

When his three friends heard of all the evils that had come upon him, each one came to him from his own country: Eliphaz the Temanite king, Bildad the Shuhite tyrant, and Zophar the Naamathite king (Job 2:11-13). It is most surprising if these things happen to men of great reputation. Therefore, since Job was among the most glorious because of wealth and virtue, the friends, having heard of the severity of the things that had happened, came not from one place, but each from his own country, moved by sympathy, and since these were kings, they did not overstep the man undergoing such a change.

As for 'tyrant,' he says either as a parallel to king—since the name was not well known in that time—or to denote a difference in rank from a king. This is also in Proverbs: 'Through me kings reign, and tyrants decree justice' (Prov 8:15). And these who came to him were led by no other cause. The statement is useful for sympathy, so that we might not, because of the changes that fall upon us, abandon the things of love and brotherly affection.

'And they came to him unanimously to comfort and visit him' (Job 42:11). They had come to do both, since it happened that they suffered both; for he was deprived of property and children, and his whole body was held by the wound. They came to him 'unanimously,' either with much readiness or because, having their houses plundered, they had agreed together to come to him for the purpose of comforting; for the evils had not ceased but were already active. 'And seeing him from afar, they did not recognize him, and having cried out with a loud voice, they wept, each one casting down his...'

Greek · §14

διὰ τοῦτο λέγει· "ὥσπερ μία τῶν ἀφρόνων γυναικῶν ἐλάλησας." εἶτα καὶ λογισμὸν αὐτῇ παραθεὶς τὸν πρέποντα ἐπάγει· "εἰ τὰ ἀγαθὰ ἐδεξάμεθα ἐκ χειρὸς κυρίου, τὰ κακὰ οὐχ ὑποίσομεν;" τῆς γὰρ αὐτῆς συνέσεώς ἐστιν καὶ πρὸς τὰ ἡδέα τῶν ἀδιαφόρων μὴ καταφέρεσθαι καὶ πρὸς τὰ ἐπίπονα μὴ καταβάλλεσθαι. οἶδεν γὰρ ὁ περὶ τῶν πραγμάτων ἐπιστάμενος, ὅτι τὰ νομιζόμενα ἀγαθὰ οὐκ αὐτῶν φύσει εἰσὶ τοιαῦτα, ἀλλὰ τῃ῀̣ τοῦ χρωμένου ἀκολουθοῦντα γνώμηι, ὡς αὖ καὶ τὰ κακά–τὰ κακωτικὰ λέγω–οὐ τῷ ὄντι κακὰ τυγχάνει, ἀλλὰ πρὸς τὸν ἐν αὐτοῖς γιγνόμενόν ἐστιν ἐν αὐτοῖς ἡ χρῆσις. πολλοὶ γὰρ μετὰ πλούτου καὶ φαῦλοι καὶ σπουδαῖοι ὤφθησαν ὡς Ἀβραὰμ καὶ οἱ ὅμοιοι α̣ὐτῷ καὶ Φαραὼ καὶ οἱ παραπλήσιο̣ι̣. πολλ̣ω῀̣ν̣ πάλιν κακώσεων ἐπελθουσῶν οἱ μὲν ἐνέδοσαν, οἱ δὲ ἀ50 καμπεῖς διέμειναν τὸν λογισμόν, ὧν ἔστιν ὁ μακάριος Ἰὼβ καὶ Λάζαρος, ὡς παρὰ ἰατροῦ καὶ ταῦτα δεχόμενοι τομαῖς καὶ καύσεσιν πρὸς σωτηρίαν κεχρημένου. "ἐν πᾶσι τούτοις τοῖς συμβεβηκόσιν αὐτῷ οὐδὲν ἥμαρτεν Ἰὼβ τοῖς χείλεσιν ἐναντίον κυρίου." δεύτερον τοῦτο εἴρηται, πρῶτον μέν, ὅτε καὶ ἡ πρώτη προσβολή, δεύτερον δὲ νῦν. καὶ τότε μὲν εἴρηται· "ἐν πᾶσι τούτοις τοῖς συμβεβηκόσιν αὐτῶι οὐδὲν ἥμαρτεν Ἰὼβ ἐναντίον τοῦ κυρίου", νῦν δέ· "ἐν πᾶσι τούτοις τοῖς συμβεβηκόσιν αὐτῷ οὐδὲν ἥμαρτεν Ἰὼβ τοῖς χείλεσιν ἐναντίον τοῦ κυρίου." ἔνιοι μὲν οὖν οὐδὲν διαφέρειν ἡγοῦνται τὸ «τοῖς χείλεσι μηδὲν ἡμαρτηκέναι» εἰρῆσθαι καὶ «μηδὲν ἡμαρτηκέναι ἐνώπιον κυρίου», ἔνιοι δὲ οὕτως αὐτὰ ἐκλαμβάνουσιν, ὡς ἐπὶ μὲν τῆς ἀφαιρέσεως τῶν ὑ παρχόντων καὶ τοῦ θανάτου τῶν τέκνων καθάπαξ εἴρηται "οὐδὲν ἥμαρτεν Ἰὼβ ἐναντίον τοῦ κυρίου" οὔτε ἐν λόγωι οὔτε ἐν λογισμῶι, ἐνταῦθα δὲ μετὰ προσθήκης κεῖται τὸ "τοῖς χείλεσιν", λέγοντες, ὡς τάχα τις καὶ κλόνος ἐγένετο οὐκ ἴσος ἁμαρτήματι–τοῦτο γὰρ ἧττα–, ἀλλὰ τῆς ἀσθενείας τῆς ἀνθρωπίνης κίνημα, ἐκβιαζομένης τῆς πολλῆς ὀδύνης τῆς περὶ ὅλον τὸ σῶμα. τὸ συγγραφικὸν οὖν πνεῦμά φησιν ὅτι–ἵνα δεί51 ξῃ τὴν ἐπίτασιν τοῦ πόνου καὶ 51 τὴν ἀνδρείαν αὐτοῦ–ὅτι καίτοι τῆς ἀνδρείας ἐκβιαζομένης μέχρις ἀκουσίου ἐνθυμήματος, τετάρακται οὐχ ὥστε πρᾶξαί τι ἀπὸ ὀλιγοψυχίας καὶ μικροπρεπείας ἢ λαλῆσαι. τοιοῦτό τι καὶ ὁ ὑμνῳδὸς λέγει· "ἐταράχθην καὶ οὐκ ἐλάλησα", δηλῶν ὡς γεγένηται περὶ αὐτόν τινα τὰ ἐγείροντα τάραχον, ὧν μέχρι διανοίας τὴν κίνησιν στήσας οὐκ ἐλάλησεν. συνῳδὰ ἃ Παῦλος γράφει Κορινθίοις· "οὐ θέλω ὑμᾶς ἀγνοεῖν, ἀδελφοί, περὶ τῆς θλίψεως τῆς γεναμένης ἡμῖν ἐν τῆι Ἀσίαι ὅτι καθ' ὑπερβολὴν ὑπὲρ δύναμιν ἐβαρήθημεν, ὥστε ἐξαπορηθῆναι ἡμᾶς καὶ τοῦ ζῆν. ἀλλ' αὐτοὶ ἐν ἑαυτοῖς τὸ ἀπόκριμα τοῦ θανάτου ἐσχήκαμεν, ἵνα μὴ πεποιθότες ὦμεν ἐφ' ἑαυτοῖς, ἀλλ' ἐπὶ τῷ θεῷ τῷ ἐγείραντι τοὺς νεκρούς." "ἀκούσαντες δὲ οἱ τρεῖς φίλοι αὐτοῦ τὰ κακὰ πάντα τὰ ἐπελθόντα αὐτῷ, 15 παρεγένετο ἀπὸ τῆς ἰδίας χώρας ἕκαστος πρὸς αὐτόν· Ἐλιφὰς ὁ Θαιμάνων βασιλεύς, Βαλδὰδ ὁ Σαυχαίων τύραννος, Σωφὰρ ὁ Μιναίων βασιλεύς." τὰ ξενίζοντα ὡς ἐπὶ τὸ πλεῖστον ἐξάκουστα μάλιστα ἐὰν ταῦτα συμ βαίνῃ περὶ πρόσωπα ἐπίδοξα. τῶν οὖν ἐνδοξοτάτων ὑπάρχοντος τοῦ Ἰὼβ διά τε πλοῦτον καὶ ἀρετὴν εἰκότως οἱ φίλοι περὶ τῆς τῶν 52 συμβεβηκότων χαλεπότητος ἀκηκοότες παρεγένοντο οὐκ ἐξ ἑνὸς τόπου, ἀλλὰ ἀπὸ τῆς ἰδίας χώρας ἕκαστος, ἀπὸ συμπαθείας κινηθέντες, καὶ ταῦτα βασιλεῖς ὑπάρχοντες, καὶ διὰ τοῦτο μὴ ὑπεριδόντες τὸν ἐν τοσαύτηι γενόμενον μεταβολῇ. "τύραννον" δὲ λέγει ἢ ἐκ παραλλήλου τὸν βασιλέα–οὔπω τοῦ καιροῦ ψεκτὸν εἰδότος τὸ ὄνομα–ἢ διαφορὰν ἀρχῆς παρὰ τὸν βασιλέα. τοῦτο καὶ ἐν Παροιμίαις· "δι' ἐμοῦ βασιλεῖς βασιλεύουσιν καὶ τύραννοι δι' ἐμοῦ κρατοῦσι γῆς." πρὸς αὐτὸν δὲ οὗτοι παρεγένοντο, οὐχ ἑτέρας αἰτίας ἀγαγούσης αὐτούς. χρήσιμον τὸ ῥητὸν πρὸς συμπάθειαν, ἵνα μὴ διὰ τὰς μεταβολὰς τὰς ἐνπιπτούσας τὰ τῆς ἀγάπης καὶ φιλαλληλίας παρίδωμεν. "καὶ παρεγένοντο πρὸς αὐτὸν ὁμοθυμαδὸν τοῦ παρακαλέσαι καὶ ἐπισκέψασθαι αὐτόν." ἀμφότερα ποιῆσαι ἐληλύθασιν, ἐπεὶ καὶ ἀμφότερα πεπονθὼς ἐτύγχανεν· καὶ γὰρ οὐσίας καὶ παίδων ἐστέρητο καὶ ὅλον τὸ σῶμα τῶι τραύματι συνείχετο. "ὁμοθυμαδὸν" δὲ παρεγένοντο πρὸς αὐτόν, ἢ μετὰ πολλῆς προθυμίας ἢ ὅτι διῃρημένας τὰς οἰκήσεις ἔχοντες συνθέμενοι συνεληλύθασιν, ἵν' οὕτω πρὸς αὐτὸν παραγένωνται ἐπὶ παρακλήσει· οὐδὲ γὰρ 53 παυσάμενα συνῄσθοντο τὰ κακὰ ἀλλ' ἤδη ἐνεργοῦντα. "ἰδόντες δὲ αὐτὸν πόρρωθεν οὐκ ἐπέγνωσαν, καὶ βοήσαντες φωνῇ μεγάλῃ ἔκλαυσαν ῥήξαντες ἕκαστος τὴν

Job's Fortitude and the Sympathy of His Friends§15

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15Their own clothing and having covered themselves with dust. They sat with him seven days and seven nights (Job 2:13). In this, two things are taught by what has been set forth: the courage of the blessed one—while others were discouraged due to the immeasurable nature of what had happened to him—and the sympathy of the friends, who not only arrived, but having seen, did not recognize him because of his sickness, which had also altered his facial features; and having cried out with a great voice, they wept, each tearing his own clothing and scattering dust, which altogether, as it is said, demonstrates both the courage of the holy one and the sympathy of these.

For he remained unbending, which anyone would have marveled at, and through these, Job, not being provoked to anger for a short time because of the suffering overwhelming the others, which is what usually happens to men. And it is sympathetic that they should participate with him seven days and seven nights. Therefore, one should not be stingy with patience toward the weak and helpless ones who are being led by such things.

"And none of them spoke. For they saw that the wound was terrible and exceedingly great" (Job 2:13). Those who had come for consolation were silenced by the magnitude of what had happened. And it is fitting that they previously used sympathy; for he especially loves to endure in those being comforted. For there was nothing useful to them even for healing, the suffering exceeding the help of medical treatment. And it is likely that, having a certain opinion of him as a wise man, they chose a respectful silence, not daring to bring forward a word before him.

"After this Job opened his mouth and cursed his day, saying:" (Job 3:1). The wise man is not a babbler, nor does he bring forth by his tongue what is not possible to become. He curses not the day, which is a chronological interval, but the things happening in it. For by custom, in the Scripture, the things happening are called the day. This the Psalmist teaches, saying: "In a evil day the Lord will deliver him" (Psalm 91:3), not calling the evil day a chronological interval, but the evil things happening in them; and what is said by Paul: "for the days are evil" (Ephesians 5:16), refers to the mind. Thus, one might say the day is good for some because of what happens, and bad for others. For to the peoples of Israel, unexpectedly...

those who love literalism

Greek · §15

ἑαυτοῦ στολὴν καὶ καταπασάμενοι γῆν. παρεκάθισαν αὐτῷ ἑπτὰ ἡμέρας καὶ ἑπτὰ νύκτας." δύο ἐν τούτῳ παιδεύει τὰ ἐκτεθέντα, τήν τ' ἀνδρείαν τοῦ μακαρίου –ἄλλων δυσφόρως ἐνεγκόντων διὰ τὴν ἀμετρίαν τῶν συμβεβηκότων–καὶ τὴν τῶν φίλων συμπάθειαν, οἳ οὐ μόνον παρεγένοντο, ἀλλὰ καὶ θεασάμενοι οὐκ ἐπέγνωσαν διὰ τὴν νόσον αὐτόν, ταύτης καὶ τοὺς χαρακτῆρας αὐτοῦ τῆς μορφῆς ἀλλοιωσάσης, καὶ βοήσαντες μετὰ μεγάλης φω νῆς ἔκλαυσαν διαρρήξαντές τε καὶ τὴν στολὴν ἕκαστος καὶ κατεπάσαντο σποδόν, ἅπερ ἅπαντα, ὡς εἴρηται, καὶ τὴν ἀνδρείαν τοῦ ἁγίου δείκνυσιν καὶ τὸ τούτων συμπαθές. ἀκαμπὴς γὰρ ἔμεινεν, ὃ καὶ θαυμάσειεν ἄν τις, καὶ διὰ τούτων ὁ Ἰὼβ μὴ ἐρεθιζόμενος εἰς ὀλιγωρίαν ἐκ τοῦ τὸ πάθος τοὺς ἄλλους καταπλήττεσθαι, ὅπερ εἴωθεν ἀνθρώποις συμβαίνειν. συμπαθὲς δὲ καὶ τὸ ἑπτὰ ἡμέρας καὶ ἑπτὰ νύκτας αὐτῶι προσμεῖναι. ὅθεν οὐκ ὀλιγωρητέον τῆς πρὸς τοὺς ἀσθενεῖς καὶ ἀβοηθήτους καρτερίας διὰ τούτων ἐπὶ 54 συμπαθὲς ἀγομένους. "καὶ οὐθεὶς αὐτῶν ἐλάλησεν. ἑώρων γὰρ τὴν πληγὴν δεινὴν οὖσαν καὶ μεγάλην σφόδρα." οἱ διὰ παράκλησιν ἐλθόντες τῷ μεγέθει τῶν συμβεβηκότων ἀπεσιώπησαν. εἰκότως δὲ πρότερον ἐχρῶντο τῆι συμπαθείᾳ· φιλεῖ γὰρ τοῦτο μάλιστα ἀνύειν ἐν τοῖς παρακαλουμένοις. οὐδὲ γὰρ οὐδὲ πρὸς θεραπείαν ἦν τι αὐτοῖς πόριμον, καὶ τὴν κατὰ ἰατρείαν ἐπικουρίαν ὑπερβαίνοντος τοῦ πάθους. εἰκὸς δὲ ὅτι ἅτε διάλημψιν ἔχοντες περὶ αὐτοῦ ὡς σοφοῦ καὶ αἰδοῖ σιωπᾶν ᾑροῦντο, πρὸ αὐτοῦ μὴ τολμῶντες προενέγκασθαι λόγον. "μετὰ τοῦτο ἤνοιξεν Ἰὼβ τὸ στόμα αὐτοῦ καὶ κατηράσατο τὴν ἡμέραν αὐτοῦ λέγων·" ὁ σοφὸς οὐκ ἔστιν ματαιολόγος οὐδὲ προφέρει διὰ γλώττης ἃ μὴ οἷά τέ ἐστιν γενέσθαι. καταρᾶται δὲ οὐ τὴν ἡμέραν, ὅ ἐστι διάστημα χρονικόν, ἀλλὰ τὰ ἐν αὐτῆι συμβάντα. δι' ἔθους γὰρ τῇ γραφῇ τὰ συμβαίνοντα ἡμέραν καλεῖν. τοῦτο ὁ ψαλμῳδὸς παιδεύει λέγων· "ἐν ἡμέραι πονηρᾶι ῥύσεται αὐτὸν ὁ κύριος", πονηρὰν ἡμέραν οὐ τὴν χρονικὴν διάστασιν λέγων, ἀλλὰ τὰ ἐν αὐταῖς πονηρὰ συμβάντα· καὶ τὸ λεγόμενον δὲ παρὰ Παύλῳ· "ὅτι αἱ ἡμέραι πονηραί εἰσ̣ιν", τῆς αὐ55 τῆς διανοίας. οὕτω τις τοῖσδε μὲν ἀγαθὴν εἶναι λέγοι τὴν ἡμέραν διὰ τὰ συμβαίνοντα, τοῖσδε δὲ κακήν. τοῖς γὰρ λαοῖς Ἰσδραὴλ ἀπροσδοκήτως διαβᾶσιν τὴν 16 ἐρυθρὰν θάλατταν καλὴ ἡμέρα εἴη, τοῖς δὲ Αἰγυπτίοις κακή· "ἔδυσαν" γὰρ "ὡσεὶ μόλιβος ἐν ὕδατι σφοδρῶι". "ἀπόλοιτο ἡ ἡμέρα ἐν ἧι ἐγεννήθην καὶ ἡ νὺξ ἐν ᾗ εἶπαν· ἰδοὺ ἄρσεν. ἡ νὺξ ἐκείνη εἴη σκότος καὶ μὴ ἀναζητήσαι αὐτὴν ὁ κύριος ἄνωθεν μηδὲ ἔλθοι εἰς αὐτὴν φέγγος, ἐκλάβοι δὲ αὐτὴν σκότος καὶ σκιὰ θανάτου." ἄξιον θεωρῆσαι εἰ κατὰ τὸν σοφώτατον Ἰὼβ καὶ τὴν τούτου ἀνδρείαν ὑπάρχει καταρᾶσθαί τε τῇ ἡμέραι ἐν ᾗ ἐγεννήθη καὶ νυκτὶ ἐν ᾗ εἶπαν· ἰδοὺ ἄρσεν, ὅπως τε αὐτὴ σκότος ᾖ καίτοι πάσης νυκτὸς οὕτως οὔσης–"ἐκάλεσεν" γάρ φησιν "τὸ φῶς ἡμέραν καὶ τὸ σκότος ἐκάλεσεν νύκτα"–, τί τέ ἐστιν ὃ εὔχεται μὴ ἀναζητηθῆναι ἄνωθεν τὴν ἡμέραν ὑπὸ κυρίου μηδὲ ἐλθεῖν εἰς ταύτην φθέγγος, ἐκλαβεῖν τε αὐτὴν σκότος καὶ σκιὰν θανάτου. τούτων ἔνια οὐδὲ πέφυκεν γίνεσθαι· περὶ γὰρ τῆς παρελθούσης ἡμέρας καὶ μηκέτι ὑπόστασιν ἐχούσης τοιαῦτα ἀρᾶσθαι εὐκτικῶς οὐκ ἂν εἴη σοφοῦ. εἰ δὲ καὶ οἱ φιλίστορες ἐμμένοιεν τῇ 56 τοῦ ῥητοῦ ἀποδόσει, ὑπεκλύουσι τὴν ἀνδρείαν τοῦ ἁγίου, ἣν ὁ διάβολος ὑπεκλῦσαι οὐ δεδύνηται, το σαύτην αὐτὸν ἔχειν ὀλιγωρίαν ὑποτιθέμενοι, ἣν εἴπερ εἶχεν οὐδ' ἂν οὐδ' οὕτως καταισχυνθεὶς ὁ διάβολος ἐπὶ τῆι ἀνδρείᾳ αὐτοῦ ἐτύγχανεν οὐδ' ὁ κύριος ἔλεγεν πρὸς αὐτόν· "οἴει δέ με ἄλλως σοι κεχρηματικέναι ἢ ἵνα ἀναφανῇς δίκαιος;" οὐκοῦν, ἐπειδὴ τὰ τοῦ ῥητοῦ χώραν εὔλογον οὐκ ἔχει καὶ πρέπουσαν τῶι ἁγίωι, κατὰ νόμους ἀλληγορίας θεωρητέον τὰ προκείμενα. πρὶν δὲ ταύτης ἄρξασθαι, ἀκόλουθον προειπεῖν τινα συντελοῦντα πρὸς τὸ προκείμενον· ἡ τοῦ ἀνθρώπου ψυχὴ ἀθάνατος ὑπάρχουσα καὶ οὐ μόνον ἑτέρας οὐσίας παρὰ τὸ σῶμα, ἀλλὰ καὶ θειοτέρας, τούτωι συνεπλάκη κατὰ διαφόρους λόγους, ἢ τῆς ἀξίας αὐτῆς τῆς κατὰ ῥοπὴν ἰδίαν καὶ πόθον πρὸς τὰ σώματα κοινωνίαν πρὸς αὐτὰ ἐργασαμένης, ἢ διὰ τὸ χρήσιμον τῶν ὠφελίας δεομένων τούτῳ συναφθείσης. οὐδὲ γὰρ συνεσπάρη τῷ σώματι κατὰ τοὺς ἀγνοοῦντας αὐτῆς τὸ μέγεθος τῷ μὴ οἷόν τε εἶναι ἐκ σωματικοῦ σπέρματος ἀσώματον οὐσίαν ὑποστῆναι· οὐδ' αὖ ὑστέ57 ρα τοῦ σώματος πλάττεται προηγουμένη τυγχάνουσα· οὐδὲ γὰρ μετὰ τὸ "καταπαῦσαι τὸν θεὸν ἀπὸ πάντων τῶν ἔργων αὐτοῦ" ἐκ τοῦ μὴ ὄντος τινὰ ὑφίστησιν· "τί" γάρ φησιν "τὸ γεγονός, αὐτὸ τὸ

The Darkness of Evil's Path§16

16Having come to pass—and what is established is that which is about to be made, and not everything is manifest under the sun—he who speaks and says, 'Behold, this is new, yet it has already happened in the ages before us.'

But the testimony of both through personal evil and through the benefit of others for life, to be joined to the bodies, is heard by Jeremiah: 'Before I formed you in the womb I knew you, and before you came forth from the mother I appointed you a prophet to the nations' (Jeremiah 1:5); and Jacob and Esau, concerning whom God says: 'I loved Jacob, but I hated Esau' (Romans 9:13), even while they were in the womb; and John in his mother's womb 'leaping and rejoicing' (Luke 1:44).

For these things do not show the souls to be contemporary with the bodies; for he who rejoices in the mother's womb, partaking of the Holy Spirit from his mother's womb, and one being hated before being born and another being loved, these things do not happen without cause.

Furthermore, it is not only through one's own faults, but also to be joined to the body through the benefit of others, and it is more laborious; for just as it is not fitting to praise the cause of the war because of those conquering in war, which is a pretext causing grief to many, so it is not fitting to praise those succeeding, but rather to be convinced that even among themselves some, having been tested, have reached ultimate evil, and they have become causes of labors because of the benefit of others.

Therefore, the evils happening for this cause, Job says they are a painful and worthy-of-curse day: 'Let the day perish in which I was born' (Job 3:3). And he says this on behalf of all the race.

For the saint knew that much trouble was happening to those seeing what happened to him, knowing that he suffers unworthily, raising the word to every cause, saying only: 'If not because of the fall of many, a character of manliness was not needed.' Just as the affectionate physician will appropriately curse the disorder after having fallen from many's lawlessness, so the blessed one, healing, because these things do not happen arbitrarily, but according to a certain rhythm and a following intended so that the fallen might be benefited, curses the day of the fall of men, sharing the word.

He expresses himself more narratively with words, so that the form of the discourse might be evident. He says, therefore, that the cause might cease and no longer exist, she who worked the entrance to life.

Furthermore, since childbirth also happens in the night, he also takes the name of the night: 'may that night be darkness,' so that it might be said: that those walking might no longer find the way of the generation of evil, being hindered, just as one says concerning those falling into disorder: that the way of the lawless might no longer be prosperous. 'And let the Lord not seek her from above.' For it was proper for the holy man to pray that virtue might drive the rational things forward and that they might no longer suffer a turning toward a worse state—not the same one—according to those being brought in by reincarnation. 'Nor should light come into it.' The impulse toward the worse might be prevented for the speechless ones who remain, so that according to what has been said, 'the light of the ungodly shall be extinguished' (Ps 108:2). 'And let darkness and the shadow of death take her,' so that this concept might darken those drifting into evil errors, hindering their impulse toward the evil by making them think that the attempt is deadly. Similar to this is what is said by the prophet: 'I will build up its paths with stumbling blocks, and its path shall not be found' (Job 5:13; Prov 1:12). For evil is greatly hindered both by fear and by ignorance. For someone will come to hold a hateful attitude toward it. 'Let a gloom fall upon it, let that day and night be cursed, and let darkness carry it away.' These things are not to be considered curses, but prayers for the cessation of the occurrence of evils. For according to what has been previously explained, it is right to pray that the cause of the fall and the way of this be unknown, 'so that there may not be prosperity in an evil man.' For the desire for virtue works to make the path toward evil more unknown, while it, being rebuked, brings about a complete forgetfulness of its activity; for this would be 'to carry it away into darkness.' It itself—I say evil itself—is also worthy of a curse, preparing those who act for the things worthy of a curse. 'Let it not be in the days of the year, nor be numbered in the days of the months, but let that night be pain.' In number and in memory, the holy man does not want the day of the fall to become painful because of...

Greek · §16

γενησόμενον, καὶ τί τὸ πεποιημένον, αὐτὸ τὸ ποιηθησόμενον, καὶ οὐκ ἔστιν πᾶν πρόσφατον ὑπὸ τὸν ἥλιον. ὃς λαλήσει καὶ ἐρεῖ· ἰδὲ τοῦτο καινόν ἐστιν, ἤδη γέγονεν ἐν τοῖς αἰῶσιν τοῖς ἐπερχομένοις ἀπὸ ἔμπροσθεν ἡμῶν". μαρτυρία δὲ τοῦ τε δι' ἰδίαν κακίαν καὶ διὰ τὸ τῶν ἄλλων χρήσιμον εἰς τὸν βίον εἰσάγεσθαί τε καὶ τοῖς σώμασιν συνπλέκεσθαι ὅ τε Ἰερεμίας ἀκούων· "πρὸ τοῦ με πλάσαι σε ἐν κοιλίαι ἐπίσταμαί σε καὶ πρὸ τοῦ σε ἐξελθεῖν ἐκ μήτρας ἡγίακά σε, προφήτην εἰς ἔθνη τέθεικά σε", Ἰακώβ τε καὶ Ἠσαύ, περὶ ὧν ὁ θεὸς λέγει· "τὸν Ἰακὼβ ἠγάπησα, τὸν δὲ Ἠσαὺ ἐμίσησα", ἔτι ἐν γαστρὶ τυγχανόντων, καὶ Ἰωάννης ἐν γαστρὶ τῆς μητρὸς "σκιρτῶν καὶ ἀγαλλιώμενος". ταῦτα γὰρ οὐ συνχρόνους τοῖς σώμασιν ἀποδείκνυσιν τὰς ψυχάς· ὁ γὰρ ἀγαλλιαζόμενος ἐν κοιλίᾳ μητρὸς καὶ πνεύματος ἁγίου μετέχων ἐκ κοιλίας μητρὸς αὐτοῦ καὶ μισούμενος πρὶν γεννηθῇ καὶ ἄλλος ἀγαπώμενος οὐκ ἀναιτίως ταῦ58 τα ὑφίσταται. ἐπίπονον δὲ οὐ μόνον τὸ δι' οἰκεῖα σφάλματα, ἀλλὰ καὶ δι' ἑτέρων ὠφελίας συνάπτεσθαι σώματι καὶ μοχθηρότατον· ὡς γὰρ οὐ διὰ τοὺς νικῶντας ἐν πολέμωι τὴν αἰτίαν τοῦ πολέμου ἐπαινεῖν προσήκει πρόφασιν οὖσαν ἀηδῶν πολλῶν, οὕ τως οὐ διὰ τοὺς κατορθοῦντας ἐπαινεῖν ἀκόλουθον τὴν εἰς τὸν βίον εἴσοδον, ἀλλὰ πεπεῖσθαι, ὅτι καὶ παρ' ἑαυτοὺς ἔνιοι πειραθέντες εἰς ἔσχατον κακὸν ἐληλύθασιν καὶ τοῖς διὰ τὴν τῶν ἄλλων ὠφελίαν ἥκουσιν αἴτιοι κατέστησαν πόνων. τὰ τοίνυν διὰ ταύτην τὴν αἰτίαν συμβαίνοντα κακὰ ἡμέραν ὀδυνηρὰν καὶ ἀξίαν κατάρας ὁ Ἰὼβ ἡγούμενός φησιν· "ἀπόλοιτο ἡ ἡμέρα ἐν ἧι ἐγεννήθην." τοῦτο δὲ ὑπὲρ παντὸς τοῦ γένους λέγει. ἐπεὶ γὰρ ᾔδειν̣ ὁ ἅγιος ὅτι πολλή τις ταραχὴ τοῖς 17 ὁρῶσι τὰ κατ' αὐτὸν συνέβαινεν ἐπισταμένοις ὡς ἀναξίως πάσχει, ἀνάγει τὸν λόγον εἰς τὴν αἰτίαν πᾶσαν, μονονουχὶ λέγων· «εἰ μὴ διὰ τὴν τῶν πολλῶν πτῶσιν, χαρακτῆρος ἀνδρείας οὐκ ἔδει.» ὡς γὰρ ἐξ ἀταξίας πολλῶν κακώσει ὑποπεσόντων ὁ φιλόστοργος ἰατρὸς εἰκότως καταράσεται τῆι ἀταξίαι, 59 οὕτως ὁ μακάριος θεραπεύων, ὅτι οὐκ ἀκρίτως ταῦτα γίνεται, ἀλλ' εἱρμοῦ τινος καὶ ἀκολουθίας καλούσης ἵν' ὠφεληθῶσιν οἱ πεπτωκότες, κατα ρᾶται τὴν ἡμέραν τῆς πτώσεως τῶν ἀνθρώπων κοινοποιῶν τὸν λόγον. χρῆται δὲ ταῖς λέξεσιν διηγηματικώτερον, ὅπως τὸ σχῆμα τοῦ λόγου δηλοῖτο. ἀπόλοιτο οὖν φησιν αἰτία καὶ μηκέτι ὑπάρξαι η῾̣ τὴν εἴσοδον ἐργασαμένη τοῦ βίου. εἶτ', ἐπειδὴ καὶ ἐν νυκτὶ συμβαίνει τοκετὸν γενέσθαι, παραλαμ̣βάνει καὶ τὸ τῆς νυκτὸς ὄνομα· "ἡ νὺξ ἐκείνη εἴη σκότος", ἵν' ᾖ τὸ λεγόμενον· μηκέτι ὁδεύοντες, ἀλλ' ὡς ἐν σκότῳ μὴ εὕροιεν τὴν ὁδὸν τῆς γενέσεως τῆς κακίας ἐμποδιζόμενοι, ὡσεὶ καὶ περὶ κακουμένων ἐπ' ἀταξίας λέγοι τις· μηκέτι εὐοδωθείη τὰ τῶν ἀτακτούντων. "καὶ μὴ ἀναζητήσαι αὐτὴν ὁ κύριος ἄνωθεν." ἔπρεπεν γὰρ τῶι ἁγίωι εὔχεσθαι ἐπὶ τὴν ἀρετὴν ἐλαύνειν τὰ λογικὰ καὶ μηκέτι ὑποστροφὴν πάσχειν ἐπὶ χείρονα κατάστασιν–οὐ γὰρ τὴν αὐτήν– κατὰ τοὺς μετενσωμάτωσιν εἰσάγοντας. "μηδὲ ἔλθοι εἰς αὐτὴν φέγγος." κωλυθείη ἡ ἐπὶ τὰ χεί ρω ὁρμὴ ἀφωντίστων τῶν ἐνεργούντων μενόντων, ὅπως κατὰ τὸ εἰρημένον "φῶς ἀσεβῶν 60 σβεσθήσεται". "ἐκλάβοι δὲ αὐτὴν σκότος καὶ σκιὰ θανάτου", ἵνα τοῖς ῥέπουσιν εἰς κακὰ σκοτώδη σφαλῇ αὕτη ἡ ἔννοια, κωλύουσα τὴν ἐπὶ τὸ κακὸν αὐτῶν ὁρμὴν οἰομ̣ένων ὅτι θανατῶδες ἐστὶν τὸ ἐπιχείρημα. ὅμοιον τούτωι ἐστὶν τὸ λεγόμενον ὑπὸ τοῦ προφήτου· "ἀνοικοδομήσω τὰς ὁδοὺς αὐτῆς ἐν σκόλοψιν καὶ τὴν τρίβον αὐτῆς οὐ μὴ εὕρῃ." μέγα γὰρ αὐτὴν τὴν κακίαν ἐμποδίζεσθαι καὶ φόβωι καὶ ἀγνοίαι. οὕτω γὰρ ἐπὶ τὸ μισητικῶς πρὸς αὐτὴν ἔχειν τις ἥξει. "ἐπέλθοι ἐπ' αὐτὴν γνόφος, καταραθείη ἡ ἡμέρα καὶ ἡ νὺξ ἐκείνη, ἀπενέγκοιτο αὐτὴν σκότος." ταύτας οὐκ ἀρὰς προσήκει λογίζεσθαι ἀλλ' εὐχὰς πρὸς τὸ γενέσθαι τῶν κακῶν παῦλαν. κατὰ γὰρ τὰ προδιηγηθέντα εὐκτέον τὴν αἰτίαν τῆς πτώσεως καὶ τὴν ὁδὸν ταύτης ἄγνωστον εἶναι, "ὅπως μὴ γένηται εὐοδίαν ἐν κακοῖς ἀνδρί". ἀρετῆς γὰρ ἐπιθυμία τὴν ἐπὶ τὴν κακίαν ὁδὸν ἀγνωστοτέραν ἐργάζεται, αὐτὴ δὲ ἐπιτεινομένη καὶ παντελῆ λήθην τῆς ἐνεργείας αὐτῆς ἐνποιεῖ· τοῦτο γὰρ εἴη τὸ "ἀπενέγκαιτο αὐτὴν σκότος". αὐτὴ δ'–αὐτὴ ἡ κακία λέγω–καὶ κατάρας ἀξία ἐστίν, τὰ ἄξια κατάρας τοὺς ἐνεργοῦντας αὐ61 τὴν ἔχειν παρασκευάζουσα. "μὴ εἴη εἰς ἡμέρας ἐνιαυτοῦ μηδὲ ἀριθμηθείη εἰς ἡμέρας μηνῶν, ἀλλὰ ἡ νὺξ ἐκείνη εἴη ὀδύνη." ἐν ἀριθμῷ καὶ μνήμῃ ὁ ἅγιος οὐ βούλεται εἶναι τὴν ἡμέραν τῆς ἐκπτώσεως ὀδυνηρᾶς γινομένης διὰ

The Economy of God and the Defeat of the Devil§17

17Because of that dark cause and the night, which is called excessive and dim, so that some correction might arise from repentance... he prays that the one who has come into repentance be made as if enclosed in that year, about which the Psalmist says: 'He will bless the crown of the year with your goodness' (Ps 65:11), and to sing, progressing: 'You will teach me in your counsel in your power' (Ps 25:5). 'And let neither joy nor gladness come upon it.'

Being a fellow-laborer, the saint prays that no one should fall and be delighted or find pleasure in this. For often, seeing someone hastening toward evil deeds, we pray, saying: 'May he not happen to be the one striving.' With this same mind, the saint, while praying, sings, not cursing: 'Let the deceitful lips that speak lawlessness against the righteous with pride be made silent, and let them be brought to nothing' (Job 5:1). And for the deceitful lips to become silent, what would it be other than to cease speaking unjustly, once the speaker recognizes how improper such a thing is?

And he, therefore, prays that no one might be so perverted as to think that it is a matter of indifference or a source of joy to fall into the state that leads to human weakness. The Savior himself says: 'It would have been good for him if that man had not been born' (Matt 26:24), and in Ecclesiastes it is shown: 'Better is the one than these two, who has not yet become' (Eccl 4:3). But for the one not yet born, since the birth is clearly shown to be a good thing if it happens, it does not happen without foundation. 'But he will curse it, the one who curses that day, he who is about to grasp the great worm' (Job 5:1).

This is the prayer for the loosening of the cause of what happens, being evils for those who have come upon the path of birth through themselves, and pains for those through others. He prays, therefore, that the fall might be a curse worthy of the actual cause of the human accident, so that those being born in it, recognizing that it is full of curses, might flee from it as...

It is not a different energy of the conquering God, but according to the economy, to join with the one who conquers. For he did not say, 'but the conqueror will destroy that day' and add 'the creator' or 'the teacher'—nor does he follow with these, but 'he who is about to seize the great sea monster'.

Since the devil has been called the cause of the fall of men, he brings a prayer for this, in order that it might be loosed, following the prophecy, as 'the devil, who has the power of death, shall be destroyed' (Hebrews 2:14); for this was foretold to the purity of the soul moved by the Holy Spirit, as also authority will be given to the saints 'to tread upon serpents and scorpions and over all the power of the enemy' (Luke 10:19), so that others, rising up from these, might be delivered from the clinging sin as they hear of progressing in virtue: 'he shall tread upon the shield and the basilisk and shall trample the lion and the dragon' (Psalm 91:13), who is the devil. For it is said concerning him: 'our adversary the devil, as a lion, walks seeking someone to devour' (1 Peter 5:8), and again: 'having crushed the heads of the dragon' (Revelation 12:5).

And well is 'he who is about to' said, signifying that according to the incarnation. For it was not fitting to destroy the devil by naked divinity, but through this temple of the Word having come to be, who was born from the seed of the one deceived and harmed by the devil. For it was a boast for him to have existed having seized him by naked divinity.

But the various names of the devil signify his various energies, not his essence. For devil, and adversary, and evil, and lion, and dragon, and serpent, and sea monster, are called because of the manner of his evil working in different ways, which is a subversion of the Manichaean dogma. 'Let the stars of that night be darkened and not remain, and not come into light, and not see the Morning Star rising' (Isaiah 14:12). The things having happened on the fourth day...

Greek · §17

μετανοίας δι' ἐκείνην τὴν σκοτώδη αἰτίαν καὶ νύκτα διὰ τὸ ἐπίπονον καὶ ἀφεγγὲς καλουμένην, ἵν' ἐκ τῆς μετανοίας γένηταί τις διόρθωσις ἀφιστῶσι σ̣··· νυκτὸς καὶ ἐνάριθμον τὸν ἐν τῇ μετανοίαι γεγενημένον ἀποτελῇ ὡς ἐνπεριέχεσθαι τῶι ἐνιαυτῶι ἐκείνῳ περὶ οὗ ὁ ψαλμῳδός φησιν· "εὐλογήσεις τὸν στέφανον τοῦ ἐνιαυτοῦ τῆς χρηστότητός σου", καὶ ψάλλειν προκόπτοντα· "πολυωρήσεις με ἐν βουλῇ σου ἐν δυνάμει σου." "καὶ μὴ ἔλθοι ἐπ' αὐτὴν εὐφροσύνη μηδὲ χαρμο νή." φιλέταιρος ὢν ὁ ἅγιος εὔχεται μηδένα πτώσει ἐνευφραίνεσθαι ἢ ἥδεσθαι ἐν τούτωι. πολλάκις γὰρ ὁρῶντές τινα ἐπὶ κακὰς πράξεις σπεύδοντα εὐχοίμεθα λέγοντες· «μὴ τύχοι τοῦ σπουδαζομένου.» ταύτῃ τῇ γνώμῃ καὶ ὁ ἅγιος ἐπευχόμενος ψάλλει, οὐ καταρώμενος· "ἄλαλα γενηθήτω τὰ χείλη τὰ δόλια τὰ λαλοῦντα κατὰ τοῦ δικαίου ἀνομίαν ὑπερηφανίᾳ καὶ ἐξουθενώσει." τὸ δ' ἄλαλα γενέσθαι τὰ ἄδικα χείλη τί ἕτερον εἴη ἢ παύσασθαι ἀδίκως λαλοῦντα ἐπιγνόντος τοῦ λαλοῦντος ὡς ἀπρεπὲς τὸ τοιοῦτον; καὶ οὗτος 62 οὖν εὔχεται ὅπως μηδεὶς οὕτως διαστραφθείη ὡς νομίσαι, ὅτι χαρτόν ἐστιν ἢ εὐφροσύνην ἐμποιοῦν τὸ ὑποπεσεῖν τῇ καταστάσει τῆι ἀγούσῃ εἰς 18 ἀνθρωπίνην ἀσθένειαν. τοῦτο αὐτὸς ὁ σωτήρ φησιν· "καλὸν ἦν αὐτῷ εἰ οὐκ ἐγεννήθη ὁ ἄνθρωπος ἐκεῖνος", καὶ ἐν τῷ Ἐκκλησιαστῇ δείκνυται· "ἀγαθὸς ὑπὲρ τοὺς δύο τούτους ὃς οὔπω ἐγένετο." τῷ δὲ μήπω γεγεννημένωι κατὰ τήνδε δηλονότι τὴν γέννησιν εἰ ἀγαθὸν συμβαίνει, οὐκ ἀ νυποστάτως συμβαίνει. "ἀλλὰ καταράσεται αὐτὴν ὁ καταρώμενος τὴν ἡμέραν ἐκείνην, ὁ μέλλων τὸ μέγα κῆτος χειρώσασθαι." αὕτη ἡ εὐχὴ ὑπὲρ λύσεως τῆς αἰτίας τῶν συμβάντων, κακῶν μὲν τοῖς παρ' ἑαυτοὺς εἰς τὴν ὁδὸν ἐλθοῦσιν τῆς γενέσεως, πόνων δὲ τοῖς δι' ἑτέρους. εὔχεται οὖν κατάρᾳ ὑποπεσεῖν τὴν τῶι ὄντι ἀξίαν κατάρας αἰτίαν τοῦ ἀνθρωπίνου συμπτώματος, ἵνα καὶ οἱ ἐν αὐτῇ γιγνόμενοι ἐπιγνόντες ὅτι κατάρας ἐστὶ πλήρης φύγωσι ταύτην ὡς θεοῦ καταρωμένου. εὖ δὲ καὶ τὸ συνάψαι τῶι καταρωμένῳ θεῶι οὐχ ἑτέραν ἐνέργειαν αὐτοῦ ἀλλὰ τὴν κατὰ τὴν οἰκονομίαν. οὐκ εἶπεν γάρ· "ἀλλὰ καταράσεται αὐτὴν ὁ καταρώμενος τὴν ἡμέραν ἐκεί63 νην" καὶ ἐπήγαγεν «ὁ δημιουργός» ἢ «ὁ διδάσκων»–οὐ καὶ ταῦτα ἕπεται, ἀλλ' "ὁ μέλλων τὸ μέγα κῆτος χειρώσασθαι". ἐπεὶ γὰρ ὁ διάβολος ο καὶ κῆτος εἴρηται αἴτιος τῆς πτώσεως τῶν ἀνθρώπων γεγονώς, ὑπὲρ δὲ ταύτης, ἵνα λυθῇ, τὴν εὐχὴν ἀναφέρει, ἀκολούθως τῇ προφητείᾳ χρῆται, ὡς "καταργηθήσεται ὁ τὸ κράτος ἔχων τοῦ θανάτου διάβολος," καὶ γὰρ τοῦτον προεῖδεν τῆι καθαρότητι τῆς ψυχῆς ὑπὸ τοῦ ἁγίου πνεύματος κινούμενος ὡς καὶ τοῖς ἁγίοις δοθῆναι ἐξουσίαν "πατεῖν ἐπάνω ὄφεων καὶ σκορπίων καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ", ἵνα καὶ οἱ ἄλλοι ἐκ τούτων ἀνανήψαντες ἀπαλλαγῶσι τῆς ἀντεχούσης ἁμαρτίας ὡς διὰ τὸ προκόψαι ἐν ἀρετῇ ἀκοῦσαι· "ἐπ' ἀσπίδα καὶ βασιλίσκον ἐπιβήσῃ καὶ καταπατήσεις λέοντα καὶ δράκοντα", ὅς ἐστιν ὁ διάβολος. εἴρηται γὰρ περὶ αὐτοῦ· "ὁ ἀντίδικος ἡμῶν διάβολος ὥστε λέων περιπατεῖ ζητῶν τίνα καταπίῃ", καὶ πάλιν· "συνέτριψας τὰς κεφαλὰς τοῦ δράκοντος." καλῶς δὲ τὸ "ὁ μέλλων" εἴρηται, δηλοῦν τὸ κατὰ τὴν ἐνανθρώπησιν. οὐ γὰρ ἥρμοζε γυμνῇ θεότητι καταργῆσαι τὸν διάβολον, ἀλλὰ διὰ τούτου ναοῦ τοῦ λόγου γεγενημένου, ὃς ἐκ σπέρματος 64 τοῦ ἀπατηθέντος καὶ βλαβέντος ὑπὸ διαβόλου γεγένηται. καύχημα γὰρ αὐτῷ ἦν εἰ γυμνῇ θεότητι χειρωσάμενος αὐτὸν ὑπῆρχεν. τὰ διάφορα δὲ ὀνόματα τοῦ διαβόλου ἐνεργείας αὐτοῦ διαφόρους, οὐκ οὐσίας δηλοῖ. διάβολος γὰρ καὶ ἀντικείμενος καὶ πονηρὸς καὶ λέων καὶ δράκων καὶ ὄφις καὶ κῆτος διὰ τὸν τρόπον λέγεται, διαφόρως αὐτοῦ τὴν κακίαν ἐνεργοῦντος, ὅπερ ἀνατρεπτικόν ἐστιν τοῦ Μανιχαϊκοῦ δόγματος. "σκοτωθείη τὰ ἄστρα τῆς νυκτὸς ἐκείνης καὶ μὴ ὑπομείναι καὶ εἰς φωτισμὸν μὴ ἔλθοι, καὶ μὴ ἴδοι ἑωσφόρον ἀνατέλλοντα." τὰ ἐν τῇ ἡμέρᾳ τετάρτῃ γεγενημένα

The Divine Economy and the Suffering of the Just§18

18contrary to his courage

What is, is the absolute good to exist. For it is blessed to be outside of this life. To those who know, Jesus says: 'You are no longer of this world, but I have chosen you' (John 15:19). Therefore, it is better not to have even begun the path of such a way, even if it happens through divine economy. For it is good if no one in health needs a physician. Thus, not being in the same state follows, which also follows as something laborious and unpleasant, as it brings about: 'For he would have removed toil from my eyes' (Job 5:7). This indicates not only the one suffering and the toil surrounding him, but also that he saw many being led astray; for the eye of the righteous is weighed down by works being performed by the wicked. And the toil that encroaches upon life is not small. In injustice, all these things exist... [text garbled/unclear]... which would not happen if evil were not being done.

But even Habakkuk allows such a voice, saying: 'Why have you shown me troubles and pains, to make me see violence and unrighteousness?' (Habakkuk 1:2-3). 'Why did I not end in the womb, come out from the stomach and not immediately perish? Why did my knees meet, why did I suck breasts?' He avoids the economy intended for the benefit of others, as it seems, according to Jonah, to demand the teaching of God's judgments, which is a private matter of the righteous, not being completely ignorant, but so that others may learn this kind of speech being personified. For Jeremiah approaches thus: 'You are righteous, Lord, but I will speak judgments to you' (Jeremiah 12:1), which is indicative of knowing, concerning which he asks: 'Why does the way of the ungodly prosper?' (Jeremiah 12:1).

The judgment of God in reality receives much variety: the unrighteous being prospered, and the righteous being distressed and partaking of filth, as Jeremiah himself, being holy and having been sanctified from the womb, suffered so many things as to be cast into a pit of mire. But also Lazarus and the rich man—the one suffering evil, the other living with much ease—bring forth the precision of God's secret judgments (Luke 16:19-31). And this 'prospering' is called so as toward the glory of the many. Therefore, the saint is not vain-speaking, but asks so that it brings about the others learning such things. This also exists in what is said in one of the Psalms: 'How good to the...'

Greek · §18

ἄστρα–ταὐτὰ ἄχρι τῆς συντελείας–πάσης ἐστὶν νυκτὸς καὶ οὐ τῆσδε μὲν τάδε, τῆσδε δὲ τάδε, ὥστε τὸ "ἐκείνης" προσκείμενον τῆς ἱστορίας ἡμᾶς ἀπάγει· οὐ γὰρ μία νὺξ ἰδικῶς ἕτερα ἄστρα ἔχει, ἵνα καὶ περὶ αὐτῶν λεχθῇ ὅπως σκοτωθῶσιν. ἄλλως δέ, πῶς οὐκ ἀπᾷδον ἀνδρὸς σοφοῦ τὸ εὔχεσθαι σκοτωθῆναι ἄστρα ἃ ὁ θεὸς εἰς τὸ φαί νειν ἐποίησεν τοῦτό τε εὔχεσθαι διὰ τὰ περιστατικὰ τὰ αὐτῶι συμβάντα, ὅπερ τῆς ἀνδρείας αὐτοῦ ἐστιν καθαιρετικόν. διόπερ ἀνακτέον αὐτὰ κατὰ τὰ προ65 αποδοθέντα. εὔχεται οὖν ὁ ἅγιος μὴ αἱρετὰ λογίζεσθαι τοὺς ἀνθρώπους τὰ μὴ ὄντα αἱρετά. ἐπειδὴ αἱ ψυχαὶ αἱ φιλαμαρτήμονες ἔχουσί τινα τὰ πρὸς κακίαν χειραγωγοῦντα, ἢ διδασκαλίαν τῶν κακῶν ἢ λογισμοὺς εἰς ταῦτα ἄγοντας, ἅπερ φῶς ἀπ' αὐτοῦ λέγεται διὰ τὸ τρόπον τινὰ προκοπὴν εἰς κακίαν ἐνποιεῖσθαι, εὔχεται ταῦτα μὴ συνδραμεῖν μηδὲ ὑπόθεσιν εἶναι τοῖς ἐπὶ κακίαν χωροῦσιν, λέγων· "σκοτωθείη τὰ ἄστρα τῆς νυκτὸς ἐκείνης", νυκτὸς λέγων τῆς ὁδοῦ τῆς εἰς τὴν ἀνθρωπίνην κατάστασιν. μηδὲν φαινέσθω ταῖς ψυχαῖς λαμπρὸν μηδὲ χειραγωγοῦν ἐπ' αὐτήν, ἵνα πολλῶν δεσμὸς γένηται κακῶν ἐν αὐτῇ. αὐτὴ μὴ ἔστω παράμονος ἀποστραφέντων αὐτὴν λοιπὸν τῶν λογικῶν διὰ τὸ ἀφώτιστον, ὅ ἐστιν διὰ τὸ μὴ 19 εὑρίσκειν ἢ ἐνγίνεσθαι τοιαῦτα ὑπεκκαύματα τὰ ἄγοντα ἐπ' αὐτήν. ἐν αὐτῆι δὲ ταύτῃ μηδὲ ἑωσφόρος γένοιτο λόγος δοκῶν εἶναι φωτεινὸς διὰ πιθανότητα τοῦ δεῖν ἀρέσκεσθαι τῇ ὁδῷ ταύτῃ. πολλάκις γὰρ ὁ φιλαμαρτήμων 66 ἐμμένει τῶι σφάλματι ἢ τὴν ἡδονὴν ἀποδεχόμενος ἢ λογισμοὺς πιθανοὺς ἀνακινῶν, ἐξ ὧν οἴεται μὴ σφάλλεσθαι. "ὅτι οὐ συνέκλεισεν πύλας γαστρὸς μητρός μου." τὸ αἴτιον τῆς ἀρᾶς νῦν φαίνεται λέγων, ὅπερ ο̣υ᾿̣κ̣ ἐπὶ τῆς αἰσθητῆς νυκτὸς ἁρμ̣ο´̣ζει, ἀλλὰ τῆς καταστάσεως ὡς ἔφαμεν τῆς ἐπὶ τὸν βίον ἀγούσης. εἰ γὰρ μὴ ἦν αὐτὰς οἴξασα, οὐδ' ἂν ἠνοίγοντο πύλαι γαστ̣ρ̣ὸς μητρός, ὅ ἐστιν οὐκ ἂν ἦν ὁ ἐπώδυνος οὗτος βίος οὐδὲ δι' ἁμαρτίαν τοιαύτης ···· ἐγεγόνει τὸ τοῦ γένους ἁμάρτημα. τούτου δ' ὑπάρχοντος οὐκ ἂν οὐδ' ὁ κατ' οἰκονομίαν κ̣····· · διάγων διὰ ταύτης τῆς καταστάσεως παρετείνετο, ἅπερ εἰ δὼς καὶ ὁ μακάριος Παῦλος ἔφασκεν· "κάλλιον ἀναλῦσαι καὶ σὺν Χριστῷ εἶναι. τὸ δὲ ἐπιμένειν τῇ σαρκὶ ἀναγκαιότερον δι' ὑμᾶς", ὥστε τὸ μὲν διά τι, τὸ δὲ ἀπολύτως καλὸν ὑπάρχειν. μακάριον γὰρ τὸ ἐκτὸς εἶναι τοῦ ζῆν τούτου. τοῖς γοῦν γνωρίμοις ὁ Ἰησοῦς λέγει· "οὐκέτι ἐστὲ ἐκ τοῦ κόσμου τούτου, ἀλλ' ἐγὼ ἐξελεξάμην ὑμᾶς." βέλτιον οὖν τὸ μηδὲ τὴν ἀρχὴν πειραθῆναι τοιαύτης ὁδοῦ, κἂν δι' οἰκονομίαν 67 συμβαίνῃ. καλὸν γάρ, εἰ μηδεὶς ἐδέετο ἰατροῦ ὑγιὴς ὤν. οὕτω γὰρ ἠκολούθει τὸ μὴ εἶναι ἐν τῇ αὐτῆι καταστάσει, ᾗ ἀκολουθεῖ καὶ ἐπίπονα καὶ ἀηδῆ, ὡς καὶ ἐπιφέρει. "ἀπήλλαξεν γὰρ ἂν πόνον ἀπὸ ὀφθαλμῶν μου." οὐ μόνον τὸν θλίβοντα καὶ περιέχοντα αὐτὸν πόνον δηλοῖ, ἀλλὰ καὶ ὅτι εἶδεν πολλοὺς διαστρεφομένους· ὁ γὰρ τοῦ δικαίου ὀφθαλμὸς ἐκθέσμοις ἔργοις ἐνεργουμένοις ἀπὸ τῶν φαύλων βαρύνεται. καὶ αὐτὸ δὲ τὸ ἐπιχωρεῖν τῶι βίῳ πόνος οὐ μικρός. ἐν ἀδικίαι ταῦτα πάντα ἔχει ·····_6_ρ_̣_ε6να, ἅπερ ἤργει κακίας μὴ γινομένης. ἀλλὰ καὶ ὁ Ἁμβακοὺμ τοιαύτην ἀφίησι φωνὴν λέγων· "ἱνατί μοι ἔδειξας κόπους καὶ πόνους, ἐπιβλέπειν ταλαιπωρίαν καὶ ἀσέβειαν;" "διὰ τί γὰρ ἐν κοιλίαι οὐκ ἐτελεύτησα, ἐκ γαστρὸς δὲ ἐξῆλθον καὶ οὐκ εὐθὺς ἀπωλόμην; ἱνατί δὲ συνήντησάν μοι τὰ γόνατα, ἱνατί δὲ μαστοὺς ἐθήλασα;" τὴν οἰκονομίαν τὴν διὰ τοὺς ὠφελουμένους ὡς ἔοικεν παραιτεῖται κατὰ τὸν Ἰωνὰν πρὸς τῷ καὶ διδασκαλίαν ἀπαιτεῖν τῶν τοῦ θεοῦ κριμάτων, 68 ὅπερ ἴδιόν ἐστιν τῶν δικαίων, οὐκ ἀγνοούντων παντελῶς, ἀλλ' ἵνα οἱ ἄλλοι μάθωσιν τὸ τοιο̣ῦτο εἶδος τῶν λόγων προσωποποιουμένων. ὁ Ἰερεμίας γοῦν προσάγει πεῦσιν· "δίκαιος εἶ, κύριε, πλὴν κρίματα λαλήσω πρὸς σέ", ὅπερ δεικτικὸν ὑπάρχει τοῦ εἰδέναι ἃ τούτοις γίνεται, περὶ ὧν ἐρωτᾷ· "τί ὅτι ὁδὸς ἀσεβῶν εὐοδοῦται;" τὸ τοῦ θεοῦ κρίμα τῶι ὄντι πολλὴν δέχεται ποικιλίαν ἀδίκων μὲν εὐθηνουμένων, δικαίων δὲ στενοχωρουμένων καὶ μυσαρῶν μετασχόντων, ὡς αὐτὸς ὁ Ἰερεμίας ἅγιος ὢν ὡς καὶ ἐκ μήτρας ἡγιάσθαι, παθὼν δὲ τοσαῦτα ὡς καὶ εἰς λάκκον βορβόρου ἐμβάλλεσθαι· ἀλλὰ καὶ Λάζαρος καὶ ὁ πλούσιος–ὁ μὲν κακοπαθῶν, ὁ δὲ ζῶν μετὰ πλείστης εὐπαθείας–τὸ τῶν ἀπορρήτων θεοῦ κριμάτων ἀκριβὲς ἐκφέρουσιν. "εὐοδεῖσθαι" δὲ τοῦτο καλεῖ ὡς πρὸς τὴν τῶν πολλῶν δόξαν. οὐκ ματαιολογῶν οὖν ἀλλ' ἐρωτῶν διὰ τὸ τοὺς ἄλλους μαθεῖν τὰ τοιαῦτα ἐπιφέρει ὁ ἅγιος. τούτου τοίνυν ὑπάρχει καὶ τὸ ἐν ἑνὶ τῶν ψαλμῶν λεγόμενον· "ὡς ἀγαθὸς τῷ

The Spiritual Warfare and the Choice of Company§19

19God is with the upright in heart. As for me, my feet were shaken a little, and my steps were poured out a little, because I sought peace among the lawless, seeing sinners (Job 13:15). For it does not waver, it is clear; for he says, 'How good God is to Israel' (Job 10:18). He thinks these things as being understood by those having a straight heart.

He posits himself as being shaken while being firm, and receiving the countenance of those being displeased, so that after the words of doubt, the words of teaching might be brought forward. And Job, indeed, inquiring of God, wants to learn—for this he brings forward the countenance—the cause of such a struggle. For indeed, regarding the cause of the way in the body, he says as if receiving it: for indeed... having fallen into so much evil, as if they had sought the fellowship of the body and the helpers of the providential economy, so as to say the things set forth.

'Why then did I not finish in the womb?' (Job 10:12). For the saints, in reverence, entreat that they not grasp the benefit of the weaker ones. Because of this, he also says the following: 'And from the stomach I came out and was not immediately lost' (Job 10:18); likewise also: 'Why did my knees meet me? Why did I suck breasts?' (Job 10:9). For the holy one willed that disease should not happen to the rational ones, so that the pure might not come through them in a medicinal way.

And also good is: 'Why did my knees meet me?', which indicates a journey. For with others, because of their own faults, life followed here, but with the saints, they met not as those responsible, but as those executing an economy. 'Now, having slept, I have rested, but having awoken, I have not ceased with kings and counselors of the earth' (Job 3:13, 29:25).

For if, he says, such a sequence and order had not occurred as that which led me to this state through those needing treatment—that is, if I had happened to finish in the womb, not coming out from the stomach and being immediately cut off, and not having met knees nor sucked breasts—it would be, if not through the providential economy administered through us, 'now having slept, I have rested', which is: having ceased my course in that life of the divine and heavenly rational ones. The kings and counselors tyrannize the earth of the gentle, concerning whom it has been said: 'Blessed are the gentle, for...'

"They shall inherit the earth" (Psalm 37:11), taking for ourselves kings in high positions and counselors of a lower rank, over whom the kings rule. Such an analogy is contained in the parable in the Gospels: "become more than ten cities or five." "who were proud upon swords." The saint, not being a lover of war, did not want to have his social intercourse with such kings readily available, who, being ready to fight, consider such social intercourses to be good; but knowing "that our struggle is not against blood and flesh" (Ephesians 6:12) according to the apostle, "but against principalities, against powers, against the rulers of the darkness of this world, against the spiritual forces of wickedness," against whom those living well fight, having armed themselves with the salvation "panoply," he wanted to have his social intercourse without being provoked by human generation. But one of those peaceful ones was the one seen by Jesus, son of Nun, as a commander of the Lord, to whom he said: "Are you of ours or of the adversaries?".

Being discerning, the saint knows and does not readily recognize that even the adversary often "is transformed into an angel of light" (2 Corinthians 11:14). These, however, are also men, not preferring arrogance, but rejoicing in the victory over the adversaries and "rejoicing in God" (2 Corinthians 6:10). "Or with rulers, of whom there is much gold, who filled their houses with silver" (1 Timothy 6:17). Having the same mind and what has now been set forth, let us receive it familiarly with the person of the saint. For not being a lover of silver or a flatterer, it did not seem right for him to spend time with the rich, he who bravely brought about the loss of all possessions and wealth and did not accept riches, being without following friends and having a free intention and an unshakable word; how would he want to have his social intercourse with such rulers and kings, who happened to be adorned with wealth? To some, appearing as a good wealth, the wonderful Paul writes: "You have already become rich; you have reigned without us; and would that you had reigned, so that we might also reign with you" (2 Corinthians 6:10). For they have possessed much gold, which indicates a pure mind, pure ones, approaching clearly with the light of knowledge. These themselves also, by the analogy of nature, not by the spoken word...

Greek · §19

Ἰσδραὴλ ὁ θεός, τοῖς εὐθέσι τῇ καρδίᾳ. ἐμοῦ δὲ παρὰ μικρὸν ἐσαλεύθησαν οἱ πόδες, παρ' ὀλίγον ἐξεχύθη τὰ διαβήματά μου, 69 ὅτι ἐζήλωσα ἐπὶ τοῖς ἀνόμοις εἰρήνην ἁμαρτωλῶν θεωρῶν." ὅτι δ' οὐκ ἀμφιβάλλει δῆλον· φησὶν γάρ· "ὡς ἀγαθὸς τῷ Ἰσδραὴλ ὁ θεός." ταῦτα ποιεῖ νοούμενα παρὰ τῶν εὐθεῖαν ἐχόντων καρ δίαν. ἑαυτὸν δ' ὑποτίθεται σαλευόμενον καὶ βέβαιος ὤν, τῶν δὲ δυσαρεστουμένων πρόσωπον ἀναδεχόμενος, ἵνα λοιπὸν μετὰ τὰ ῥήματα τοῦ δισταγμοῦ τὰ ῥήματα τῆς διδασκαλίας ἐπενέγκῃ. καὶ ὁ Ἰὼβ γοῦν θεοῦ πυνθανόμενος μαθεῖν θέλει–τοῦτο γὰρ εἰσάγει πρόσωπον–τῆς τοιαύτης διαγωγῆς αἰτίαν. καὶ γὰρ πρὸς τὴν αἰτίαν τῆς ἐν 20 σώματι ὁδοῦ ὡσανεὶ ἀναδεχόμενός φησιν † ὅτι γὰρ ·····πεσόντες εἰς τοσαύτην ·····ν κακίαν ὡς δεηθῆναι πρὸς τὸ σῶμα κοινωνίας καὶ βοηθοὺς τοὺς οἰκονομίας χάριν ἐλθόντας, ὥστε λέγειν τὰ ἐκτεθέντα. "διὰ τί γὰρ ἐν κοιλίαι οὐκ ἐτελεύτησα;" εὐλαβείᾳ γὰρ οἱ ἅγιοι παραιτοῦνται τὸ ἐγχειρίζεσθαι τὴν τῶν ἀσθενεστέρων ὠφελίαν. διὰ τοῦτο αὐτὸ καὶ τὰ ἑξῆς δέ φησιν· "ἐκ γαστρὸς δὲ ἐξῆλθον καὶ οὐκ εὐθὺς ἀπωλόμην;" ὡσαύτως καὶ τό· "ἱνατί συνήντησάν μοι τὰ γόνατα; ἱνατί δὲ μαστοὺς ἐθήλασα;" ἐβούλετο γὰρ 70 ὁ ἅγιος μὴ συμβῆναι νόσον τοῖς λογικοῖς, ἵνα μὴ ἀκολουθία γένηται τοῖς καθαροῖς δι' αὐτοὺς ἐλθεῖν ἰατρείας τρόπῳ. εὖ δὲ καὶ τό· "ἱνατί συνήντησάν μοι τὰ γόνατα;", ὅπερ δηλοῖ πορείαν. τοῖς μὲν γὰρ ἄλλοις διὰ τὰ ἴδια πταίσματα ἐνταῦθα ἠκολούθει ὁ βίος, τοῖς δὲ ἁγίοις συνήντησεν οὐχ ὡς ὑπευθύνοις, ἀλλ' ὡς οἰκονομίαν ἐκτελοῦσιν. "νῦν ἂν κοιμηθεὶς ἡσύχασα, ὑπνώσας δὲ ἀνεπαυσάμην μετὰ βασιλέων βουλευτῶν γῆς." εἰ γάρ, φησίν, μὴ τοιαύτη ἀκολουθία καὶ εἱρμὸς ἐγεγόνει ὡς ὁδεῦσαί με ἄχρι ταύτης τῆς καταστάσεως διὰ τοὺς χρῄζοντας θεραπείας, ὅ ἐστιν εἰ ἐν κοιλίᾳ ἐτύγχανον τελευτήσας ἐκ γαστρὸς μὴ ἐξελθὼν καὶ εὐθὺς περιαιρούμενος καὶ μὴ συναντήσαντά μοι ὑπῆρξεν τὰ γόνατα μηδὲ μαστοὺς ἐθήλασα, ὅ ἐστιν εἰ μὴ διὰ τὴν ἡμῖν ἐγχειρισθεῖσαν ἐπίπονον οἰκονομίαν, "νῦν ἂν κοιμηθεὶς ἡσύχασα", ὅ ἐστιν· παῦλαν ἐσχηκὼς ἐν αὐτῇ τῇ βιοτῇ τῶν θείων καὶ οὐρανίων λογικῶν διῆγον διατριβήν. οἱ βασιλεῖς καὶ βουλευταὶ τυραννοῦσι γῆς τῶν πραέων, περὶ ὧν εἴρηται· "μακάριοι οἱ πραεῖς, ὅτι 71 αὐτοὶ κληρονομήσουσι τὴν γῆν", ἐκλαμβανόντων ἡμῶν βασιλεῖς μὲν τοὺς ἐν ὑπεροχῇ, βουλευτὰς τοὺς ὑποδεεστέρους, ὧν οἱ βασιλεῖς ἄρχουσιν. τοιαύτην ἀναλογίαν περιέχει ἡ παραβολὴ ἡ ἐν τοῖς εὐαγγελίοις· "γίνου ἐπάνω δέκα πόλεων ἢ πέντε." "οἳ ἠγαυριῶντο ἐπὶ ξίφεσιν." οὐ φιλοπόλεμός τις ὢν ὁ ἅγιος μετὰ τοιούτων βασιλέων κατὰ τὸ πρόχειρον διαγαγεῖν ἐβούλετο, οἵτινες ἕτοιμοι πρὸς τὸ πολεμεῖν ὄντες τὰς ἐν τοιούτοις διαγωγὰς καλὰς νομίζουσιν, ἀλλ' ἐπιστάμενος "ὅτι ἡ πάλη τοῖς ἁγίοις οὐ πρὸς αἷμα καὶ σάρκα" κατὰ τὸν ἀπόστολόν ἐστιν, "ἀλλὰ πρὸς ἀρχάς, πρὸς ἐξουσίας, ἀλλὰ πρὸς τοὺς κοσμοκράτορας τοῦ σκότους τούτου, ἀλλὰ πρὸς τὰ πνευματικὰ τῆς πονηρίας", πρὸς οὓς οἱ καλῶς πολιτευόμενοι τὴν σωτήριον "πανοπλίαν" ὡπλισμένοι προμάχονται, μετ' ἐκείνων ἐβούλετο ἔχειν τὴν διαγωγὴν μὴ πειραθεὶς ἀνθρωπίνης γενέσεως. ἀλλ' εἷς ἐκείνων εἰρηναίων ἐτύγχανεν καὶ ὁ ὑπὸ Ἰησοῦ τοῦ τοῦ Ναυὴ ὀφθεὶς ἀρχιστράτηγος τοῦ κυρίου, ᾧ καὶ εἶπεν· "ἡμέτερος εἶ ἢ τῶν ὑπεναντίων;". 72 διακριτικὸς ὢν ὁ ἅγιος καὶ οὐ πρόχειρος γιγνώσκει, ὅτι καὶ ὁ ἀντίδικος πολλάκις "μετασχηματίζεται εἰς ἄγγελον φωτός". οὗτοι δὲ καὶ γαῦροι τυγχάνουσιν οὐκ ἀλαζονείαν προτιμῶντες, ἀλλὰ τῇ νίκῃ τῇ κατὰ τῶν ἐναντίων χαίροντες καὶ "ἀγαλλιώμενοι ἐν θεῷ". "ἢ μετὰ ἀρχόντων, ὧν πολὺς ὁ χρυσός, οἳ ἔπλησαν τοὺς οἴκους αὐτῶν ἀργυρίου." τῆς αὐτῆς ὄντα διανοίας καὶ τὰ νῦν προεκτεθέντα οἰκείως τῶι προσώπῳ τοῦ ἁγίου ἐκδεξώμεθα. οὐ γὰρ φιλάργυρος ὢν ἢ κόλαξ μετὰ πλουσίων διάγειν εὐκτέον ἡγεῖτ̣ο̣, ὅς γε τὴν πάντων τῶν κ̣τημάτων καὶ χρημάτων ἀπώλειαν γενναίως ἤνεγκεν πλοῦτόν τε οὐκ ἐδέξατο τῶν φίλων ἀκολάκευτος ὢν καὶ ἐλευθέραν ἔχων πρόθεσιν καὶ λόγον ἀσάλευτον, ὡς μετὰ τοιούτων ἀρχόντων ἐβούλετο αὐτῷ εἶναι τὴν διατριβὴν καὶ βασιλέων, οἳ τῷ πλούτῳ κεκοσμημένοι ἐτύγχανον. ἀγαθὸν πλοῦτόν τισιν οἰομένοις πεπλουτηκέναι γράφει ὁ θαυμάσιος Παῦλος· "ἤδη ἐπλουτήσατε· χωρὶς ἡμῶν ἐβασιλεύσατε· καὶ ὄφελόν γε ἐβασιλεύσατε, ἵνα καὶ ἡμεῖς ὑμῖν συνβασιλεύσωμεν." πολὺν γὰρ χρυσόν, ὃς δηλοῖ καθαρὰν νόησιν, οὗτοι κέκτηνται, 73 καθαροὶ καθαρῶς τῶι φωτὶ τῆς γνώσεως προσπελάζοντες. οὗτοι δ' αὐτοὶ καὶ τῷ ἀναλόγῳ τῆς φύσεως, οὐ τῷ προφορικῶι

The Meaning of Eternity and the Eternal Servant§20

20By the word, they filled their own houses, having their own minds adorned by participation in the word of surpassing purity, not possessing any such state which has become Job's for the sake of the divine economy; for because of conversation and interaction with men, such a mind does not have its likeness unblemished, which would have been wiped away if not for sin, but something else happened for the benefit of others. 'Either as a fetus proceeding from a mother's womb, or as infants, who did not see light.'

To the words 'and I suckled breasts,' this is given through the middle of the verses spoken from 'now having slept I am at rest' until 'who filled their houses with silver.' Apply the same reasoning to what was said before; for just as it happened to come into existence involuntarily, so it happened for him to be in the state of a fetus, so that he might not participate in more of this kind of distraction and friction according to generation, or even if he had become an infant, to turn back again, so that he might not be born in the state of age after the infantile state.

For in truth, such a thing would not be outside of perplexity and seeking, regarding those not reaching unto life, and those dying immediately after birth, which the philosopher will investigate not as if these things happen by chance, but as being the just and good of God, the God of all things, governing all things by word and order and measure and weight. The saint himself knows the judgment and does not say this without anxiety, but praises the better state and being persuaded that this is to be preferred. 'There the impious burned a fire of wrath, there the wicked rested from the body, but the eternal ones were of one mind.'

The whole verse of divine thought tested by Job is a teaching on the difference of human generation. For having understood regarding it being better for him not to approach the human way or to be born, or having been born to be immediately freed from this, he proceeds and teaches a certain cause, as if this thing was being studied not a little by the opposing powers. Since the word showed how the souls encountered various errors of generation, and the devil and those with him are lovers of sin...

Just as it stirs those given to it into wickedness, this very thing interprets by saying, 'There the ungodly burned up a fury of wrath' (Ps 58:6). By saying 'there,' he refers to the other world from this one, as in: 'Naked I came from my mother's womb, naked I will depart there' (Job 1:21).

However, even if such a thing is a mere paper against evil powers, God forewarns through His economy and has given laws to each to prevent sinning, so that while passing through this life, one might think heavenly things and desire a similar life there, so that having worn out the body, one might have a rest as one who has become a combatant against the habit of wickedness. For this is what is meant by: 'There the combatants rested from the body' (Job 42:6).

For the saints, having been pleased, through many tribulations on earth—of which they become combatants in body and not in mind—have a rest with the angels, having attained it eternally. And if those are eternal, and their rest is communal, it is evident that the souls too are eternal; for they are immortal and, having despised the temporal, possess the eternal.

It should be noted that 'eternal' is spoken of in several ways; it also signifies the without-beginning and the without-end, as in: 'God is eternal.' For God is called eternal because His existence has neither beginning nor end. And something else is eternal, as it is said: 'The things not seen are eternal' (1 Cor 15:51). For these are not eternal as God is, but because they remain always without falling away. And differently is the eternal, when it is measured against the present, as it is said: 'The sons of this age are wiser in their own generation' (1 Cor 3:19). And the time extending the life of a man is also called an age.

Regarding the Hebrew who was unwilling to be set free in the seventh year, it is said: 'He shall be a servant for an age' (Ex 21:6). For no human being remains a servant at all through death. According to this, Paul also writes: 'If meat makes my brother stumble, I will never eat meat for an age' (Rom 14:21), instead of 'through life.' 'They did not hear the voice of a tax-collector.' For this age is filled with tribute, in which one has come here for the sake of the economy. For there are many who, having come under the yoke of sin, pay taxes and dues to the adversary...

Greek · §20

λόγῳ, τοὺς ἰδίους οἴκους ἐνέπλησαν, τὸν ἑαυτῶν̣ νοῦν κοσμηθέντες τῇ μετουσίᾳ 21 λόγου ἐκ τῆς ὑπερβαλου´̣σης καθαρότητος, μηδὲν τῆς τοιαύτης ἔχοντες καταστάσεως, ἐν ᾗ γέγονεν ὁ Ἰὼβ οἰκονομίας χάριν, ἥτις διὰ τὴν πρὸς ἀνθρώπους ὁμιλίαν τε καὶ διατριβὴν τὸ ὅμοιον τοῦ τοιούτου νοῦ ἀθόλωτον οὐκ ἔχει, ὅπερ ἀποσμηχθείη διὰ τὸ μὴ εἶναι ἁμάρτημα, ἄλλο δέ τι προσγεγονός, ὃ τῆς ἑ τέρων ὠφελίας χάριν συνβέβηκεν. "ἢ ὥσπερ ἔκτρωμα ἐκπορευόμενον ἐκ μήτρας μητρός, ἢ ὥσπερ νήπιοι, οἳ οὐκ εἶδον φῶς." τῷ· "ἱνατί δὲ μαστοὺς ἐθήλασα" τοῦτο προσαποδίδοται διὰ μέσου εἰρημένων τῶν στίχων ἀπὸ τοῦ· "νῦν ἂν κοιμηθεὶς ἡσύχασα" ἕως τοῦ· "οἳ ἔπλησαν τοὺς οἴκους αὐτῶν ἀργυρίου." εἴη̣ οὖν ἡ αὐτὴ διάνοια τοῖς πρότερον εἰρημένοις· ὡς γὰρ ἀβούλητον ἐτύγχανεν τὸ εἰς γένεσιν ἐλθεῖν, οὕτω καὶ τὸ ἐν ἐκτρώματι γενέσθαι χαρτὸν αὐτῷ, ἵνα μὴ ἐπὶ πλεῖον 74 τῆς κατὰ γένεσιν ταύτην μετασχῇ διαγωγῆς καὶ συντριβῆς ἢ εἰ κἂν νήπιος γέγονεν, πάλιν ὑποστρέψας ᾖν, ὅπως μὴ ἐν ἕξει ἡλικίας μετὰ τὴν νηπιώδη γένηται. καὶ γὰρ τῶι ὄντι οὐκ ἔξω ἀπορίας καὶ ζητήσεως ε̣ἰ´̣η ἂν τὸ τοιοῦτον, τῶν μὲν ο̣υ᾿̣κ εἰς τὸ ζῆν ἡκόντων, τῶν δὲ μετὰ τὴν ἀπότεξιν εὐθὺς πάλιν ἀποθνῃσκόντων, ἅπερ ὁ φιλόσοφος ἐρευνῶν εἴσεται οὐχ ὡς α̣ὐτὰ τυχικῶς γίνεται, δικαίου καὶ ἀγαθοῦ τοῦ θεοῦ τυγχάνοντος καὶ λόγωι καὶ τάξει καὶ μέτρῳ σταθμῷ τε τὰ πάντα τοῦ θεοῦ τῶν ὅλων διοικοῦντος. οἶδεν αὐτὸς καὶ ὁ ἅγιος τὸ κρίμα καὶ οὐκ ἀμερι̣μνῶν τοῦτό φησιν, ἀλλὰ τὴν βελτίονα κατάστασιν αἰνῶν καὶ ταύτην προτιμητέαν εἶναι πειθόμενος. "ἐκεῖ ἀσεβεῖς ἐξέκαυσαν θυμὸν ὀργῆς, ἐκεῖ ἀνεπαύσαντο κατάκοποι τῷ σώματι, ὁμοθυμαδὸν δὲ οἱ αἰώνιοι." ὅλος ὁ εἱρμὸς τῶν ὑπὸ τοῦ Ἰὼβ εἰρημένων διανοίας θείας πειρώμενος διδασκαλίαν ἐπά γει τῆς τῶν ἀνθρώπων διαφόρου γενέσεως. διαλαβὼν γὰρ περὶ τοῦ εὐκτέον αὐτῷ εἶναι μὴ πλησιάσαι τῆι ὁδῷ τῇ ἀνθρωπίνῃ μηδὲ γεννηθῆναι ἢ 75 γεννηθέντα εὐθὺς τοῦ ζῆν τούτου ἀπαλλαγῆναι, ἐπάγει καὶ αἰτίαν τινὰ διδάσκων, ὡς ταῖς ἀντικειμέναις δυνάμεσιν χαρτὸν ὑπάρχον τοῦτο οὐ μικρῶς ἐσπουδάζετο. ἐπεὶ γὰρ ὁ λόγος ἔδειξεν, ὡς διὰ σφάλματα γενέσεως διαφόρους ἔτυχον αἱ ψυχαί, φιλαμαρτήμονες δὲ διάβολος καὶ οἱ σὺν αὐτῷ ὡς καὶ διεγείρειν εἰς κακίαν τοὺς διδομένους αὐτῇ, αὐτὸ τοῦτο ἑρμηνεύει λέγων· "ἐκεῖ ἀσεβεῖς ἐξέκαυσαν θυμὸν ὀργῆς", "ἐκεῖ" λέγων τὸν ἕτερον παρὰ τοῦτον κόσμον ὡς ἐν τῷ· "γυμνὸς ἐξῆλθον ἐκ κοιλίας μητρός μου, γυμνὸς καὶ ἀπελεύσομαι ἐκεῖ." ὅμως̣ δ', εἰ καὶ χαρτὸν ταῖς πονηραῖς δυνάμεσιν τὸ τοιοῦτον, προεῖδε θεὸς οἰκονομῶν καὶ ἑκάστῳ νόμους δέδωκεν κωλύοντας τὸ ἁμαρτάνειν, ὥστε ἐν τούτωι διάγοντας τῷ σώματι οὐράνια φρονεῖν καὶ ποθεῖν τὴν ἐκεῖ ὡσαύτως διατριβήν, ἵνα κεκμηκὼς τῷ σώματι καὶ κατάκοπός τις γεγενημένος τῷ παλαίειν πρὸς τὴν κακίαν ἀνάπαυσιν ἔχῃ. τοῦτο γὰρ σημαίνει τό· "ἐκεῖ ἀνεπαύσαντο κατάκοποι 76 τῷ σώματι." οἱ γὰρ ἅγιοι εὐαρεστήσαντες διὰ πολλῶν ἐπὶ γῆς διὰ πολλῶν θλίψεων, ἐξ ὧν κατάκοποι τῶι σώματι καὶ οὐ τῶι φρονήματι γίγνονται, τὴν ἀνάπαυσιν μετ' ἀγγέλων ὁμοθυμαδὸν ἔχουσιν αἰωνίων τυγχανόντων. εἰ δὲ ἐκεῖνοι αἰώνιοι, ὁμοθυμαδὸν δὲ ἡ ἀνάπαυσις αὐτῶν ὑπάρχει, δῆλον ὡς καὶ α̣ἱ ψυχαὶ αἰώνιοι· ἀθάνατοι γὰρ καὶ τῶν προσκαίρων καταφρονήσ̣ασαι τὰ αἰώνια ἔχουσι. σ̣ημειωτέον, ὅτι τὸ αἰώνιον κατὰ πλείονας λέγεται τρόπους· σημαίνει καὶ τὸ ἄναρχον καὶ ἀτελεύτητον ὡς ἐν τῷ· "θεὸς αἰώνιος." λέγεται γὰρ αἰώνιος ὁ θεὸς τῷ μήτε ἀρχὴν μήτε τέλος ἔχειν ὑπάρξεως. καὶ ἀ´̣λλο τι τὸ αἰώνιον, καθ' ὃ εἴρηται· "τὰ μὴ βλε πόμενα αἰώνια." οὔτε γὰρ ὡς θεὸς ταῦτα αἰώνια, ἀλλὰ διὰ τὸ μὴ διαπίπτειν μένοντα ἀεὶ ἐν τῷ αὐτῷ. καὶ ἑτέρως τὸ αἰώνιον, ὅταν συνμετρῆται τῷ παρόντι, καθ' ὃ εἴρηται· "φρονιμώτεροί εἰσιν οἱ υἱοὶ τοῦ αἰῶνος τούτου ἐν τῇ ἑαυτῶν γενεᾷ." λέγεται δὲ καὶ ὁ παρεκτείνων τῇ ζωῇ τοῦ ἀνθρώπου χρόνος αἰών. περὶ γοῦν τοῦ Ἑβραίου τοῦ μὴ βουληθέντος ἐλευθερωθῆναι ἐν 77 τῷ ἑβδόμῳ ἔτει κεῖται, ὅτι "ἔσται σοι δοῦλος εἰς τὸν αἰῶνα". οὐ γὰρ διόλου 22 ἀνθρώπου τις δοῦλος μένει καὶ μετὰ τὸν θάνατον. κατὰ τοῦτο τὸ σημαινόμενον καὶ Παῦλος γράφει· "εἰ κρέα σκανδαλίζει τὸν ἀδελφόν μου, οὐ μὴ φάγω κρέας εἰς τὸν αἰῶνα", ἀντὶ τοῦ· διὰ βίου. "οὐκ ἤκουσαν φωνὴν φορολόγου." ε̣ἰσφορᾶς γὰρ πεπλήρωται οὗτος ὁ αἰών, ἐν ᾧ διάγων οἰκ̣ονομίας χάριν ἐνταῦθα ἧκεν. πολλοὶ γὰρ εἰσίν, ὅσοι ὑπὸ τὸ ζυγὸν τῆς ἁμαρτίας γεγενημένοι φόρους καὶ τέλη τῶι ἀντικειμένῳ

The Heat of Sin and the Shade of Virtue§21

21They provide. Regarding Jerusalem having become liable to such tributes, the prophet Jeremiah lamented, saying concerning her: 'Having begun in cities, she has come into tribute' (Jeremiah 46:10). This is a gathering of debtors of souls, or she subjected her own liberty to the most brutal tyrant.

These are holy, even showing that what is in the Gospel regarding kings is not to be subordinate. These, therefore, the ones released from the present affairs, either because they have not been tested or even after testing being superior to them, one side is outside the tribute of strangers, not those who have been tested... 'the small and the great is there, and the servant having become familiar with the lord and having attained a shadow.' The impersonal nature of the one ruling in these matters is shown. For not in another way does one lord and another slave or poor man enter into life.

For in the phrase 'a certain king or tyrant,' Wisdom does not exclude another 'beginning of generation'; for 'one' is the 'entrance into life for all, and an equal exit,' even if there was a difference according to movement. These were not born differently. But also the servant serving the lord, even if he is not lord but a slave of the lord throughout the whole way, attains a shadow, so that from this shadow, having a symbolic meaning, he may be raised up from the laws that were given and here unto the heavenly citizenship.

It is to be expected also differently; in this present life, a difference has been established between the small and the great and the slave, bringing greed into variety. But in the coming age, Paul says, 'there is neither male' 'nor female, there is neither slave nor free' (Galatians 3:28). Similarly he would say, as neither rich nor poor, but the demonstration of works, by which the one in this living will be considered great and free there, though small or a slave. For he says, 'I saw' 'slaves on horses and' (Revelation 6:5)...

Even what is supposed to be great is found there in punishment. Perhaps it is also possible that since the great one is great from each person according to virtue, the small one will likewise be found there in the same way.

According to this thought and what is carried in Ecclesiastes, it is understood thusly: 'wherever the wood falls, there it remains' (Eccl 9:3), saying wood for the man, who if he has fallen in punishment—that is, if he has reached the end of this life being in sins—thus 'he shall be there.' But if also in virtue, similarly: 'for all must appear before the judgment seat of Christ, so that each may be brought according to what he did through the body' (2 Cor 5:10).

And the servant who serves God intellectually is there, obtaining shade and rest, having escaped the heat of life: 'a wise son was saved from the heat' (Prov 10:1), not being consumed by the heat, according to those in the parable who did not receive the seed into depth and fell by the flame of sin. This promise is said to David in the Psalms: 'the sun shall not strike you by day, nor the moon by night' (Ps 121:6), which according to the literal sense we do not find. For he himself, being righteous, was labored upon by the heat of the sensible, but was unlabored upon by the heat of sin.

For it is common for those falling from without to perceive the righteous and the unrighteous, but it is the property of the diligent to flee from the heat of evil. 'Why then is light given to those in bitterness, and life to souls in pain? Who are partakers of death and do not find treasures by digging, but become content if they happen upon them' (Job 26:10).

The hidden and not manifest to all, the judgment of providence, the holy teacher examines for the sake of those hearing, so that first they may not be displeased with the things happening, and later, knowing that it comes from God, they may not consider the things happening to be either accidental or caused by fate. For there are various things following men...

Greek · §21

παρέχουσιν. τοιού τοις φόροις ὑπόχρεων γεγενημένην τὴν Ἱερουσαλὴμ ὁ προφήτης Ἰερημίας ἐθρήνει λέγων περὶ αὐτῆς· "ἄρχουσα ἐν χώραις ἐγενήθη εἰς φόρον." ἥτις ἐστὶν πιστω῀̣ν̣ ψυχῶν σύνοδος ἢ ·········α τῆς οἰκείας ἐλευθερίας τῷ ὠμοτάτῳ τυράννῳ ······ω ὑπέταξεν ἑαυτήν. ····· ἁ´̣γ̣ι̣οι οὗτοι καὶ δεικνύντες ·· τὸ ἐν τῶι εὐαγγελίῳ ὁπηνίκα ῃαξατ 78 ῃαξατ ῃαξατ ῃαξατ βασιλέων δέ ἐστιν τὸ μὴ εἰ῀̣ναι ὑποτελεῖς. οὗτοι οὖν οἱ ἀπολελυμένοι τῶν προσκαίρων ἢ διὰ τὸ μὴ πεπειρᾶσθαι αὐτῶν ἢ καὶ μετὰ πεῖραν ἀνωτέρω αὐτῶν ὄντες, ἑκατέρως δὲ ἀλλ̣οτρίων ἔξω φόρου εἰσὶν μὴ τοῖς πειρασμὸν ἐνποιοῦσιν ······ ··· ῃαξατ "ὁ μικρὸς καὶ μέγας ε ἐκεῖ ἐστιν, καὶ θεράπων δεδοικὼς τὸν κύριον καὶ τετευχὼς σκιᾶς." τὸ ἀπροσωπόλημπτον τοῦ διοικοῦντος ἐν τοῖς προκειμένοις δείκνυται. οὐδὲ γὰρ ἑτέρως κύριος καὶ ἑτέρως δοῦλος ἢ πένης εἰς τὸν βίον εἰσέρχεται. οὐ γὰρ ἐν τῷ· "βασιλεύς τις ἢ τύραννος" ἡ Σοφία διαγορεύει "ἑτέραν" τινὰ "γενέσεως ἀρχήν"· "μία" γὰρ "πάντων εἴσοδος εἰς τὸν βίον ἔξοδός τε ἴση", καὶ εἰ διάφορος κατὰ τὴν κίνησιν ὑπῆρξεν. οὗτοι οὐχ ἑτέρως ἐγεννήθησαν. ἀλλὰ καὶ ὁ θεράπων ὁ τῷ κυρίῳ ὑπηρετούμενος, εἰ καὶ μὴ κύριός ἐστιν ἀλλὰ δοῦλος κυρίου διὰ πάσης 79 τῆς ὁδοῦ, σκιᾶς τυγχάνει, ἵνα ἐκ ταύτης τῆς σκιᾶς συμβόλου λόγον ἐχούσης ἀναχθῇ ἀπὸ τῶν νόμων τῶν δοθέντων καὶ ἐνταῦθα ἐπὶ τὴν οὐράνιον πολιτείαν. ἐκδεκτέον καὶ ἑτέρως· ἐν τῇ ζωῇ ταύτῃ τῇ προσκαίρῳ μικροῦ καὶ μεγάλου καὶ δούλου διαφορὰ καθέστηκεν, τῆς πλεονεξίας αὐτὴν εἰσαγαγούσης τὴν ποικιλίαν. ἐν δὲ τῷ μέλλοντι αἰῶνι "οὐκ ἔνι ἄρσεν" φησὶν ὁ Παῦλος "καὶ θῆλυ, οὐκ ἔνι δοῦλος οὐδὲ ἐλεύθερος". ὁμοίως δ' ἂν εἴποι, ὡς οὐδὲ πλούσιος ἢ πένης, ἀλλ' ἡ τῶν ἔργων ἐπίδειξις, καθ' ἣν συμβήσεται τὸν ἐν τῶι ζῆν τούτωι μικρὸν ἢ δοῦλον ἐκεῖ μέγαν καὶ ἐλεύθερον νομίζεσθαι. "εἶδον" γάρ φησιν "δούλους ἐφ' ἵππους καί" ῃαξατ πᾶν τὸ ὑπολαμβανόμενον μέγα ἐκεῖ ἐν κολάσει εὑρίσκεται. τάχα δὲ καὶ οὕτω δυνατόν, ὅτι ἀπεντεῦθεν ὁ μέγας παρ' ἕκαστον ὢν μέγας κατὰ ἀρετὴν κἀκεῖ οὕτω εὑρεθήσεται καὶ ὁ μικρὸς ὡσαύτως. κατὰ ταύτην τὴν διάνοιαν καὶ τὸ ἐν τῶι Ἐκκλησιαστῆι φερόμενον ἐξείλημπται οὕτως ἔχον· "ὅπου ἐὰν 80 πέσῃ τὸ ξύλον, ἐκεῖ μενεῖ", ξύλον λέγων τὸν ἄνθρωπον, ὅστις εἰ ἔπεσεν ἐν κολάσει τουτέστιν εἰ τέλος ἔσχεν τούτου τοῦ ζῆν ἐν ἁμαρτίαις ὤν, οὕτως "ἔσται ἐκεῖ". εἰ δὲ καὶ ἐν ἀρετῇ, ὁμοίως· "πάντας" γὰρ "δεῖ παραστῆναι τῷ βήματι τοῦ Χριστοῦ, ἵνα κομίσηται ἕκαστος πρὸς ἃ διὰ τοῦ σώματος ἔπραξεν". καὶ ὁ θεράπων ὁ τῷ θεῷ δουλεύων νοημόνως ἐκεῖ ἐστιν σκιᾶς τυγχάνων καὶ ἀναπαύσεως, διαφυγὼν τὸν καύσωνα τοῦ βίου· "διεσώθη ἀπὸ καύματος υἱὸς νοήμων", οὐ καταφλεγεὶς ὑπὸ τοῦ καύσωνος κατὰ τοὺς ἐν τῆι παραβολῇ μὴ εἰς βάθος τὸν σπόρον ἀποδεξαμένους καὶ ὑποπεσόντας τῷ φλογμῷ τῆς ἁμαρτίας. αὕτη ἡ ἐπαγγελία τῷ ∆αυὶδ λέγεται ἐν Ψαλμοῖς· "ἡμέρας ὁ ἥλιος οὐ συνκαύσει σε καὶ ἡ σελήνη τὴν νύκτα", ὅπερ κατὰ τὸ ῥητὸν οὐκ εὑρίσκομεν. α̣ὐτὸς γὰρ δίκαιος ὢν κατεπονεῖτο ὑπὸ καύσωνος τοῦ αἰσθητοῦ, ἀκαταπόνητος ὢν ὑπὸ καύσωνος ἁμαρτίας. κοινὸν γὰρ τὸ τῶν ἔξωθεν προσπιπτόντων ἀντιλαμβάνεσθαι δικαίου καὶ ἀδίκου, ἴδιον δὲ τοῦ σπουδαίου τὸ διαφεύγειν τὸν ἀπὸ τῆς κακίας 81 καύσωνα. "ἱνατί γὰρ δέδοται τοῖς ἐν πικρίᾳ φῶς, ζωὴ δὲ ταῖς ἐν ὀδύναις ψυχαῖς; οἳ ὁμείρονται τοῦ θανάτου καὶ οὐκ ἐπιτυγχάνουσιν ἀνορύσσοντες ὥσπερ θησαυρούς, περιχαρεῖς δὲ ἐγένοντο ἐὰν κατατύχωσιν." τὸ κεκρυμμένον καὶ οὐ πᾶσι φανερὸν κρίμα τῆς προνοίας ἐξετάζει ὁ ἅγιος παιδεύσεως 23 τῶν ἀκουόντων ἕνεκα, ἵνα πρῶτον μὲν μὴ δυσαρεστῶνται τοῖς συμβαίνουσιν, ἔπειτα καὶ γιγνώσκοντες ὅτι παρὰ θεοῦ γίνεται, μήτε ταὐτόματον μήτε εἱμαρμένην αἰτίαν τῶν γιγνομένων λογίζωνται. ποικίλων γὰρ ὄντων τῶν ἀκολουθούντων ἀνθρώποις

Rest for the Saints§22

22Regarding various sufferings, such as being in poverty, or passing from wealth into poverty in different ways, or being in various crises and others in some evil, and not only experiencing such bad things but also important ones, examining the judgment, he asks saying: 'For why is light given to those in bitterness?' (Job 36:30). For if he knows, but indeed wishes us to be enduring, he instructs, as it is fitting to receive the teaching of these things from God. And regarding those being embittered because of the injustices of men, he says: 'For why is light given to those in bitterness?' (Job 36:30). Such a thing even Jeremiah, alluding to it, said: 'I sat alone, because I was filled with bitterness' (Jeremiah 9:21). And he fell into bitterness because he saw the irregularities and injustices concerning men. And these same ones also grieve.

Or did not the blessed Paul have pain, saying: 'Great sorrow is mine, and unceasing pain to my heart. For I wish that I myself might be an anathema for my brothers, my kinsmen according to the flesh' (Romans 9:3), who happened to be outside of it because of 'turning away from the truth' (Romans 2:8)? And he also shares in death, saying: 'It is better to depart and be with Christ' (Philippians 1:23), just as 'digging up a treasure' (2 Cor 4:7 allusion) is the desire for this, as one of the saints says: 'Woe, that my sojourning has been made long' (Hebrews 11:13), and writing about Paul concerning similar things: 'For they do not have here a staying city, but they seek the one that is to come' (Hebrews 11:16). Therefore, not even being lovers of life are they ready to die, as the blessed Paul says: 'Daily I die' (1 Corinthians 15:31). For because of this readiness he wrote thus. For a lover of life would not say this. For the saints know that if they come out of this life, they will receive the divine rewards.

Therefore, just as they are 'digging up a treasure' (2 Cor 4:7 allusion), it happens even if the digging is done with toil. Just as also the saints themselves through much toil look forward to entering the kingdom—but hope deafens the toil—so also those contending in the struggle suffer much, looking toward the crown. It is also fitting for these same saints the following half-verse, if he says: 'But they became circumspect, if they should encounter it.' No one of the bad ones, even if he is in crisis and because of this desires to depart from life, per...

One becomes rich after departing. For if the afflictions of those here have ceased, but instead they receive the blows that have become established, and even as they withdraw they possess the impulses, or passions, or wildness, or other sufferings of the soul, which have been sent to them here having been strengthened. Because of the following blows, they are not without joy.

Therefore, let this also be understood concerning the saints: either they are not without joy, being sent by angels and encountering the bosom of Abraham and exchanging this life for the kingdom, despite the circumstances for which they suffered externally and for the sake of virtue they endured pains; and even the blessed David, looking toward those things and though being king, considering life to be like a prison, sang to God: 'Bring my soul out of the prison' (Ps 142:7). For he was not being guarded in a sensible prison. There is also the thought from what is approaching, as he desired the deliverance from here; for he says: 'The righteous shall wait for me, until I am repaid' (Ps 116:15). And this is equivalent to: 'so that we may not be perfected apart from ourselves.' Of these are the true masculine sacrifices, and those of the promises.

If this is so, how are the saints not without joy, encountering the end of this life, after which the kingdom of heaven shall receive it? 'Death is a rest to a man; for God has shut up the door against him' (Wis 1:15; Ps 108:7). If anyone wished to take this according to what is at hand, he might say, that for those in circumstance and in pains death is a rest, since 'God has shut up the door against him' (Ps 108:7), dismissing the circumstances. But he who follows with the first thought will have nothing to complain about, saying, as if not all those who end in rest become so by receiving the bad blows.

And this should also be noted, that he did not say: 'death to a man,' but 'to a man of valor'; for he who has courage and is in virtue is unshakeable toward death, having himself most ready for it and singing: 'My heart is ready, O God, my heart is ready' (Ps 57:7). And this same shall have rest, receiving the promises directed toward him. And moreover, he shall have rest while suffering, because that which 'God has shut up against him' (Ps 108:7) through the common decree of that which is said concerning Adam, 'Dust you are and to dust you shall return' (Gen 3:19), is released by 'departing' from him 'pain and sorrow and sighing' (Rom 8:22) because of having heard: 'Enter...'

Greek · §22

συμπτωμάτων ὡς τὸν μὲν πένεσθαι, τὸν δ' ἐκ πλούτου εἰς πενίαν μεθίστασθαι καὶ ταῦτα διαφόρως, τὸν δὲ ἐν περιστάσεσι διαφόροις καὶ ἄλλον ἐν κε κακώσει, καὶ οὐ πάντως φαύλων τοιούτων πεῖραν δεχομένων, ἀλλὰ καὶ σπουδαίων, ἐξ̣ετάζων τὸ κρίμα ἐρωτᾷ λέγων· "ἱνατί γὰρ δέδοται τοῖς ἐν πικρίᾳ φῶς;" εἰ γὰρ καὶ οἶδεν, ἀλλὰ γοῦν ὑπομενητικοὺς καὶ ἡμᾶς εἶναι βουλόμενος παιδεύει, ὡς παρὰ θεοῦ τὴν τούτων ἀπεκδέχεσθαι διδασκαλίαν προσήκει. εἴη δὲ καὶ περὶ τῶν πικραινομένων 82 διὰ τὰς τῶν ἀνθρώπων ἀδικίας λέγων· "ἱνατί γὰρ δέδοται τοῖς ἐν πικρίᾳ φῶς;" τοιοῦτόν τι καὶ ὁ Ἰερεμίας αἰνιττόμενος ἔφη· "κατὰ μόνας ἐκαθήμην, ὅτι πικρίας ἐνεπλήσθην." πικρίας δὲ ἐνεπίπλατο διὰ τὸ θεωρεῖν τὰς περὶ τοὺς ἀνθρώπους ἀνωμαλίας καὶ ἀδικίας. οἱ δ' αὐτοὶ οὗτοι καὶ ὀδυνῶνται. ἢ οὐκ ὀδύνην εἶχεν ὁ μακάριος Παῦλος λέγων· "λύπη μ̣οί ἐστιν μεγάλη καὶ ἀδιάλειπτος ὀδύνη τῇ καρδίᾳ μου. εὐχόμην γὰρ ἐγὼ ἀνάθεμα εἶναι ὑπὲρ τῶν ἀδελφῶν μου τῶν συγγενῶν μου κατὰ σάρκα", οἵτινες διὰ τὸ "ἀποστρέφεσθαι τὴν ἀλήθειαν" ἐκτὸς αὐτῆς ἐτύγχανον; προσέτι δὲ καὶ τοῦ θανάτου ὁμείρονται λέγοντες· "κάλλιον ἀναλῦσαι καὶ σὺν Χριστῷ εἶναι", καθάπερ "θησαυρὸν ἀνορύσσοντες" τὸν εἰς τοῦτο πόθον, ὡς λέγειν ἕνα τῶν ἁγίων· "οἴμμοι, ὅτι ἡ παροικία μου ἐμακρύνθη", καὶ Παῦλον περὶ τῶν ὁμοίων γράφειν̣· "οὐ γὰρ ἔχουσιν ὧδε μένουσαν πόλιν, ἀλλὰ τὴν μέλλουσαν ἐπιζητοῦσιν." διὸ οὐδὲ φιλόζωοι ὄντες ἕτοιμοι πρὸς τὸ ἀποθανεῖν εἰσιν, ὡς 83 λέγειν Παῦλον τὸν μακάριον· "καθ' ἡμέραν ἀποθνῄσκω." διὰ γὰρ τὴν ἑτοιμότητα τοῦτο οὕτως ἔγραφεν. φιλόζωος δ' οὐκ ἂν εἴποι τοῦτο. ἐπίστανται γὰρ οἱ ἅγιοι, ὅτι ἂν ἐξέλθωσιν ἐκ τούτου τοῦ βίου, τὰς θείας ἀμοιβὰς ἀπολήμψονται. "ὥσπερ" οὖν "θησαυρὸν ἀνορύττοντες" οὕτως εἰσίν, εἰ γὰρ καὶ τὸ ἀνορύττειν μετὰ καμάτου γίνεται. ὥσπερ οὖν καὶ αὐτοὶ οἱ ἅγιοι διὰ πολλῶν πόνων εἰς τὴν βασιλείαν προσδοκῶσιν εἰσέρχεσθαι–ἀλλ' ἡ ἐλπὶς κουφίζει τὸν πόνον–, οὕτω καὶ οἱ ἐν ἀγῶνι ἀθλοῦντες πολλὰ κάμνουσι πρὸς τὸν στέφανον ἀποβλέποντες. τοῖς αὐτοῖς ἁγίοις ἁρμόζει καὶ τὸ ἑξῆς ἡμιστίχιον, εἰ γάρ φησιν· "περιχαρεῖς δὲ ἐγένοντο, ἐὰν κατατύχωσιν." οὐδεὶς τῶν φαύλων, εἰ καὶ ἐν περιστάσει ἐστὶν καὶ διὰ ταύτην ἐπιθυμεῖ τοῦ βίου ἐξελθεῖν, περιχαρὴς ἀπελθὼν γίγνεται. εἰ γὰρ και`̣ τῶν ἐνταῦθα θλιβηρῶν ἀπέστη, ἀλλά γε διαδέχονται αἱ διὰ τὰ βεβιωμένα κολάσεις. ἔτι δὲ καὶ ἀναχωροῦντες συναπερχομένας ἔχουσιν καὶ τὰς τῆς ψυ 84 χῆς ὁρμὰς ἢ θυμοὺς ἢ ἀγριότητας ἢ ἕτερα πάθη, ἅπερ παραπεπήγασιν αὐτῇ ἐνταῦθα κρατυνθέντα. διὰ ἑπομένων κολάσεων οὔκ εἰσι περιχαρεῖς. ἀκόλουθον οὖν καὶ τοῦτο περὶ τῶν ἁγίων νοῆσαι· ἢ οὐ περιχαρεῖς εἰσιν ὑπ' ἀγγέλων παραπεμπόμενοι καὶ εἰς κόλπους Ἀβραὰμ καὶ ἐν βασιλείᾳ καταντῶντες ἀντικαταλαττόμενοι ταύτην τῶν περιστάσεων ὧν ἔξωθεν πεπόνθασιν καὶ ὧν ὑπὲρ ἀρετῆς † εἰσήνενκαν πόνων; καὶ α ∆αυὶδ ὁ μακάριος εἰς ἐκεῖνα βλέπων καίτοι βασιλεὺς ὢν τὸ ζῆν καθάπερ δεσμωτήριον εἶναι λογιζόμενος ἔψαλλεν πρὸς θεόν· "ἐξάγαγε ἐκ φυλακῆς τὴν ψυχήν μου." οὐδὲ γὰρ αἰσθητῇ φυλακῇ ἐφυλάττετο. ἔστιν καὶ η ἀπὸ τοῦ ἐπιφερομένου λογίσασθαι, ὡς τὴν ἐντεῦθεν ἀπαλλαγὴν ἐπόθει· λέγει γάρ· "ἐμὲ ὑπομενοῦσιν δίκαιοι, ἕως οὗ ἀνταποδῷς μοι." καὶ γὰρ ἰσοδυναμεῖ τῷ· "ἵνα μὴ χωρὶς ἡμῶν τελειωθῶσιν." ὧν ἀληθιναὶ αἱ ἀνδραγα θίαι, καὶ τὰ τῶν ἐπαγγελιῶν. εἰ δὲ τοῦτο, πῶς οὐ περιχαρεῖς οἱ ἅγιοι κατατυχόντες τοῦ τέλους 85 τοῦ ζῆν τούτου, μεθ' ὃ ἡ τῶν οὐρανῶν βασιλεία διαδέξεται; "θάνατος ἀνδρὶ ἀνάπαυσις· συνέκλεισεν γὰρ ὁ θεὸς κατ' αὐτοῦ." εἰ κατὰ τὸ πρόχειρόν τις ἐκλαβεῖν ἐθέλοι τοῦτο, εἴη ἂν λέγων, ὅτι τοῖς ἐν περιστάσει καὶ πόνοις ἀνάπαυσίς ἐστιν ὁ θάνατος, ἐπεὶ 24 "συνέκλεισεν ὁ θεὸς κατ' αὐτοῦ", ἀποφηνάμενος τὰ περιστατικά. ὁ δὲ τῆι πρώτηι διανοίᾳ ἑπόμενος οὐδὲν ἕξει ἐπικομπ̣άζον φάσκων, ὡς οὐ πάντες οἱ τελευτῶντες ἐν ἀναπαύσει γίγνονται τῷ τοὺς φαύλους διαδέχεσθαι κολάσεις. παρασημειώσαιτο δὲ καὶ τοῦτο, ὡς οὐκ εἶπεν· «θάνατος ἀνθρώπῳ», ἀλλ' "ἀνδρί"· ὁ γὰρ ἀνδρείαν ἔχων καὶ ἐν τῆι ἀρετῆι ὢν ἀκατάπληκτός ἐστιν πρὸς τὸν θάνατον, ἑτοιμότατα ἔχων πρὸς αὐτὸν καὶ ψάλλων· "ἑτοίμη ἡ καρδία μου, ὁ θεός, ἑτοίμη ἡ καρδία μου." οὗτος δ' αὐτὸς καὶ ἀνάπαυσιν ἕξει διαδεχομένων αὐτὸν ἐπαγγε λιῶν. ἔτι δὲ πονῶν ἀνάπαυσιν ἕξει, ὅτι ὅπερ "συνέκλεισεν κατ' αὐτοῦ" ὁ θεὸς διὰ τῆς κοινῆς ἀποφάσεως τῆς κατὰ τοῦ Ἀδὰμ λέγων· "γῆ εἶ καὶ εἰς γῆν ἀπελεύσῃ", λέλυται λοιπὸν "ἀποδράσης" αὐτῷ "ὀδύνης καὶ λύπης 86 καὶ στεναγμοῦ" διὰ τὸ ἀκοῦσαι· "εἴσελθε

Watchfulness and the Providential Care of the Saints§23

23"...to the joy of your lord." "For before my food a sigh comes to me, and I weep, being seized by fear. For the fear which I cared for has come to me, and which I was afraid would meet me." Fear does not always signify the passionate, nor the refined and perfect, but also a middle kind, concerning which neither the passionate nor the refined occurs, but as one might say, one of these things occurs either for the benefit of others or due to a fall

For if the blessed Paul says: 'I fear, lest as the serpent deceived Eve' (2 Cor 11:3), he does not have the fear passionately, nor is the perfect and pure signified in this, even if the wise Paul had it, but rather a care for the salvation of others. It has been said concerning the perfect: 'The fear of the Lord surpassed all things' (Ps 112:7), but concerning the passionate, in order that it may not be carried along, the saying says: 'Do not fear their fear' (Matt 10:28), and: 'Do not fear those who kill the body' (Matt 10:28), and: 'There they feared a fear, which was not fear' (Job 3:25). And all these things are seen because of the saying: 'And I weep, being seized by fear.'

Let us see from the beginning the things set forth: 'For before my food a sigh comes to me' (Job 10:1), which is instructive, that others, having lived a life of luxury, and finding only pleasure and enjoyment and caring for nothing else through their works, cry out to themselves: 'Let us eat and drink; for tomorrow we die' (Eccl 2:2); but the holy man, also according to the blessed Paul saying: 'Who is weak and does not faint? Who is scandalized and am I not burned?' (1 Cor 10:12), approaches sensory food not without a sigh because of human weakness and not for the sake of pleasure, but understanding the pure and incorporeal life and that table which the Savior promised to his own disciples, saying: 'That you may eat and drink at my table in the kingdom' (Luke 22:30) of the heavens, sighs; even while receiving this, he sings in his mind: 'My soul longs and even faints for the courts of the Lord' (Ps 42:2).

And since the holy man, even if he be perfect, knows that it is possible for a man to fall into a lapse as long as he is in life, he leads into: 'And I weep, being seized by fear.' And because the mind is strengthened, the weeping in the pains is according to the saying: 'I shall wash my bed every night, with my tears my couch' (Ps 6:6).

"...to find for me." The saints do this, not by neglecting themselves, but being awakened by prudence, so that through these things they may call upon God for help, just as the blessed David says when calling a congregation like himself: 'Come, let us worship and bow down, and weep before the Lord who made us' (Ps 95:6). For great is the good of the care that comes through vigilance, which the Lord says he desires the disciples to have: 'Watch, for you do not know at what hour the thief comes' (Matt 24:42).

Nor are the saints any less anxious because of approaching temptations, not giving themselves over to negligence, but preparing themselves for these, fearing lest they, having preached to others, themselves become unproven. And they do not avoid the stumbles. They are not without reason ready for preparation. For this reason, the blessed one himself always remains, holding back the uprisings from the devil. He wished not to be in circumstances, since human weakness, as far as it reaches its measure, cannot bear the immeasurability of labors, unless a brave calculation overcomes the weakness. For this reason he says: 'For the fear I thought was not there came upon me, and which I thought would meet me' (Job 5:7).

And he did not say these things by being overwhelmed, but according to the understanding assigned to him. For he had fear, lest he be delayed in his life and be tested by tribulations and circumstances, from which it happens to trip many. Even if they were invincible, they do not want to be drawn into temptations, so that neither the adversary may have more torment through them, nor may he cause them to trip the human weakness as we said; just as a pilot steering the ship straight does not want to be tested by a storm, lest he also fall by a stumble. Because they do not avoid circumstances through cowardice, one of them is heard saying regarding their common faith: 'Our God is a refuge and strength, a help in the tribulations found by us exceedingly. Therefore we shall not be afraid when the earth is shaken and mountains are moved in the hearts of seas' (Ps 46:1-2). In agreement with these, the apostle says: 'Who shall separate us from the love of Christ Jesus? Tribulation or distress or persecution or famine' (Rom 8:35) and the...

Greek · §23

εἰς τὴν χαρὰν τοῦ κυρίου σου." "πρὸ γὰρ τῶν σίτων μου στεναγμός μοι ἥκει, δακρύω δὲ ἐγὼ συνεχόμενος φόβῳ. φόβος γὰρ ὃν ἐφρόντισα ἦλθέν μοι, καὶ ὃν ἐδεδοίκειν συνήντησέν μοι." οὐκ ἀεὶ ὁ φόβος τὸν παθητικὸν σημαίνει οὐδὲ τὸν ἀστεῖον καὶ τέλειον, ἀλλὰ καὶ μέσον, περὶ ὃν οὔτ' ὁ παθητικὸς οὔτ' ὁ ἀστεῖος συμβαίνει, ἀλλ' ὡς ἂν εἴποι τις ἐ_6_γ_γ6·····τ̣ι τούτων διὰ τὴν ἑτέρων ὠφελίαν γινόμενος ἢ διὰ πτῶσιν. ἐὰν γὰρ λέγῃ ὁ μακάριος Παῦλος· "φοβοῦμαι, μή πως ὡς ὁ ὄφις ἐξηπάτησεν Εὕαν", οὐ παθητικῶς ἔχει τὸν φόβον οὐδ' ὁ τέλειος καὶ καθαρὸς ἐν τούτωι σημαίνεται, εἰ καὶ εἶχεν αὐτὸν ὁ σοφὸς Παῦλος, ἀλλ' ἡ διὰ τὴν ἑτέρων σωτηρίαν φροντίς. εἴρηται περὶ τοῦ τελείου· "φόβος κυρίου πάντα ὑπερέβαλεν", περὶ δὲ τοῦ παθητικοῦ, ἵνα μὴ ἐπιφέρηται, φησὶν τὸ λόγιον· "τὸν δὲ φόβον αὐτῶν μὴ φοβηθῆτε", καὶ· "μὴ φοβεῖσθε ἀπὸ τῶν ἀποκτεννόντων τὸ σῶμα", καί· "ἐκεῖ ἐφοβήθησαν φόβον, οὗ οὐκ ἦν φόβος." καὶ ταῦ87 τα μὲν διὰ τὸ εἰρῆσθαι· "δακρύω δὲ ἐγὼ συνεχόμενος φόβῳ." ἴδωμεν δὲ ἐξ ἀρχῆς τὰ συνεκτεθέντα· "πρὸ γὰρ τῶν σίτων μου στεναγμός μοι ἥκει", ὅπερ διδακτικόν ἐστιν, ὅτι οἱ μὲν ἄλλοι ἄνθρωποι ἁβροδιαίτῳ βίῳ κεχρημένοι καὶ ὅλοι τρυφῆς καὶ ἡδονῆς τυγχάνοντες καὶ οὐδενὸς ἑτέρου φροντίζοντες ἔργοις αὐτοῖς βοῶσιν· "φάγωμεν καὶ πίωμεν· αὔριον γὰρ ἀ ποθνῄσκομεν", ὁ δὲ ἅγιος καὶ κατὰ τὸν μακάριον Παῦλον φάσκων· "τίς ἀσθενεῖ καὶ οὐκ ἀσθενῶ, τίς σκανδαλίζεται καὶ οὐκ ἐγὼ πυροῦμαι;", τὴν τροφὴν τὴν αἰσθητὴν οὐ χωρὶς στεναγμοῦ προσίεται τῆς ἀνθρωπίνης ἀσθενείας καὶ οὐχ ἡδονῆς ἕνεκεν, ἐννοῶν δὲ τὴν καθαρὰν καὶ ἄϋλον ζωὴν καὶ τὴν τράπεζαν ἐκείνην, ἣν ἐπηγγείλατο ὁ σωτὴρ τοῖς ἰδίοις μαθηταῖς λέγων· "ἵνα ἔσθητε καὶ πίνητε ἐπὶ τῆς τραπέζης μου ἐν τῇ βασιλείᾳ" τῶν οὐρανῶν, στενάζει· ἔτι ταύτην δεχόμενος ψάλλει τῆι διανοίᾳ· "ἐπιποθεῖ καὶ ἐκλείπει ἡ ψυχή μου εἰς τὰς αὐλὰς τοῦ κυρίου." εἶτ' ἐπεὶ ὁ ἅγιος κἂν τέλειος ὑπάρχῃ οἶδεν, ὅτι ἐνδέχεται τὸν ἄνθρωπον ἕως ἐν τῷ βίωι ἐστὶν περιπεσεῖν πτώματι, ἐπάγει· "δακρύω δὲ ἐγὼ περιεχόμενος φόβῳ." διανοίας δὲ ἐρρωμένης τὸ δακρύειν ἐν τοῖς πόνοις κατὰ τὸ λεγόμενον· "λούσω καθ' ἑκάστην νύκτα τὴν κλίνην μου, ἐν δάκρυσίν μου τὴν στρωμνήν 88 μου βρέξω." ταῦτα δὲ ποιοῦσιν οἱ ἅγιοι οὐ χαυνοῦντες ἑαυτούς, ἀλλὰ διεγειρόμενοι τῶι φρονήματι, ἵνα διὰ τούτων ἐκκαλέσωνται τὸν θεὸν εἰς ἐπικουρίαν, καθάπερ καὶ ὁ μακάριος ∆αυὶδ τῶν ὁμοίων αὐτῷ σύλλογον συνκαλῶν φησιν· "δεῦτε, προσκυνήσωμεν καὶ προσπέσωμεν αὐτῷ καὶ κλαύσωμεν ἐνώπιον κυρίου τοῦ ποιήσαντος ἡμᾶς." μέγα γὰρ ἀγαθὸν ἡ διὰ τὴν ἀπόπτωσιν φροντίς, ἥντινα ἔχειν τοὺς μαθητὰς ὁ κύριος βουλόμενός φησιν· "γρηγορεῖτε ὅτι οὐκ οἴδατε ποίᾳ ὥρᾳ ὁ κλέπτης ἔρχεται." οὐδὲν δὲ ἧττον καὶ διὰ τοὺς ἐπαγομένους πειρασμοὺς ἐμμελεῖς εἰσιν οἱ ἅγιοι, οὐκ ἀμελείᾳ ἑαυτοὺς ἐνδιδόντες, ἀλλὰ παρασκευάζοντες ἑαυτοὺς πρὸς τούτους, φοβούμενοι, μή πως ἄλλοις κηρύξαντες αὐτοὶ ἀδόκιμοι γένωνται. καὶ οὐ παραιτοῦνται δὲ τὰ πταίσματα. οὐκ ἀφροντίστως δὲ λόγον ἔχοντες ἕτοιμοι πρὸς παρασκευήν εἰσιν. διὰ τοῦτο καὶ αὐτὸς ὁ μακάριος ἀεὶ διαμένει 25 καθελὼν τὰς ἀπὸ τοῦ διαβόλου ἐπαναστάσεις. ἐβούλετο μὲν μ̣ὴ γενέσθαι ἐν περιστατικοῖς, ἐπεὶ ἡ ἀνθρωπίνη ἀσθένεια, ὅσον ἧκεν εἰς τὸ ἑαυ89 τῆς μέτρον, οὐ φέρει τὰς τῶν πόνων ἀμετρίας, εἰ μὴ λογισμὸς ἀνδρεῖος ὑπερβάλῃ τὴν ἀσθένειαν. διὰ τοῦτο γὰρ ἐπιφέρει· "φόβος γὰρ ὃν ἐφρόντισα ἦλθέν μοι, καὶ ὃν ἐδεδοίκειν συνήντησέν μοι." ταῦτα δὲ οὐ καταπτήξας ἔλεγεν, ἀλλὰ κατὰ τὴν ἀποδοθεῖσαν διάνοιαν. φόβον γὰρ εἶχε, μὴ ἐπιβραδύνας τῶι βίωι καὶ θλίψεών τε καὶ περιστάσεων πειραθῇ, ἐξ ὧν ὀκλάσαι τοὺς πολλοὺς συμβαίνει. κἂν γὰρ ἀκαταμάχ̣ητοι ὦσιν, οὐ βούλονται ἐφέλκεσθαι τοὺς πειρασμούς, ἵνα μήτε ὁ ἀντικείμενος καὶ δι' αὐτοὺς ἔχῃ περισσοτέραν κόλασιν καὶ μὴ τὰ τῆς ἀνθρωπίνης ὡς ἔφαμεν ἀσθενείας ὀκλάσαι ποιήσῃ, ἐπεὶ καὶ κυβερνήτης κατευθὺ ἄγων τὸ σκάφος οὐ βούλεται χειμῶνος πειραθῆναι, μή πως καὶ πταίσματι περιπέσῃ. ὅτι δὲ οὐ δειλίᾳ τὰς περιστάσεις παραιτοῦνται, ἔστιν ἑνὸς αὐτῶν ἀκοῦσαι περὶ τοῦ κοινοῦ αὐτῶν λέγοντος· "ὁ θεὸς ἡμῶν καταφυγὴ καὶ δύναμις, βοηθὸς ἐν θλίψεσιν ταῖς εὑρούσαις ἡμᾶς σφόδρα. διὰ τοῦτο οὐ φοβηθησόμεθα ἐν τῷ ταράσσεσθαι τὴν γῆν καὶ μετατίθεσθαι ὄρη 90 ἐν καρδίαις θαλασσῶν." οἷς συμφώνως καὶ ὁ ἀπόστολός φησιν· "τίς ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τῆς ἐν Χριστῷ Ἰησοῦ; θλῖψις ἢ στενοχωρία ἢ διωγμὸς ἢ λιμὸς" καὶ τὰ

The Principles of Teaching and the Nature of Trials§24

24Sixth. Regarding the fact that these things do not occur without sweat, he brings forward: 'but in all these we prevail through him who loved us' (Rom 8:37), which is an example through the agonistic struggle, with which victory occurs.

And well also is 'he met me'; for as to an athlete, the trials met him. For the devil does not fight those who happen by chance, as also the Savior shows, saying to the disciples: 'Behold, Satan has asked you to sift you like wheat' (Luke 22:31). He met also with this one having himself most ready for the fight, as the matter showed and the following shows: 'I have neither found peace nor rest nor ceased, and anger came upon me.' His preparation toward the opponent is shown from these.

For being watchful and having hope and the gift of the Spirit, he stood toward the adversary, knowing this; and Paul says that 'the struggle of the saints is not against blood and flesh, but against principalities, against powers, against the rulers of the darkness of this world, against the spiritual forces of wickedness' (Eph 6:12), and against the devil himself, the arch-evil, who 'prowls like a lion, seeking someone to swallow up' (1 Pet 5:8).

However, even so, despite his being watchful, the devil did not neglect him, in order to make an excuse, so that he might bring upon him what he brought upon him, which he calls anger because of the hardships, knowing that they were not brought upon him because of malice. For he says: 'I know that I shall appear righteous.' And in another way he knows to call the hardships anger. For he says: 'You sent out your anger and consumed them like a reed' (Ps 127:4).

But if we hear of the anger of God, we do not consider this to be His passion according to human reasoning. For such a passion is not in the nature of things to be sent out, nesting in the soul. But the said anger of God is sent out; for he says: 'You sent out your anger', which is the hardships. For these things also are sent. And this one, therefore, calls these things anger, which happened to him.

Thus, having composed such a narrative, in which there is instruction concerning the judgments of God and divine mysteries, which we have laid out as much as possible, this saint is manifest not as one having become passion-driven because of what happened, but also having within those things a longing and love for divine contemplation and a heavenly one. 'Eliphaz the Temanite, having taken up the speech, says: Has not much been spoken to you in toil? And who will esteem the strength of your words? For if you have spoken much...'

You, whom He once encouraged with words when hands were weak and caused the weak to rise up, and to whom He provided courage when knees were failing, now fear has come upon you and seized you, but you have hurried to abandon Him. All teaching and distinction have principles, of which, possessing them well, everything proceeds according to the word. But when the principles are not well, many errors follow.

Let the example of heresies be given; for if someone posits the father of the Son to be ungodly beforehand, many falsehoods follow this false beginning; for he will suppose the Son to be a created thing, not eternal, since it is not possible for him to be eternal if the Father pre-exists as ungodly. And if the Father pre-exists according to their false hypothesis, the Son would not be eternal. And it follows that he is a creature and a work, with which follows that he is changeable and altered. With this being so, there will not be God in essence. Therefore, if ever you encounter false dogmas, seek their beginning; for this being overturned, everything collapses.

Let a second example of the same kind be set forth. There are some who introduce an opinion, thinking that they have made the Savior appear to be such. It must be sought for whose sake he arrived, and it is clear, that it is for the sake of the salvation of men. And if he will appear to be such, and if teaching will appear to have become such, then the cross and the ascension will also appear to be such, following which it will appear that salvation, and not truth, has come to be. This follows the absurd beginning.

And regarding the words set forth by Eliphaz, there is something like this. There are two irreconcilable principles concerning the things coming upon men: one is for the correction of sins, the other is for the showing of courage and testing of those being afflicted, which is what the saying having this character means: 'Blessed is the man who endures temptation, because having been tested, he shall receive the crown of life, which He promised to those who love Him' (James 1:12). And again: 'Consider it all joy, my brothers, when you fall into various trials, because the testing of affliction works patience, and patience, testing, and testing, hope' (James 1:2-4). And there are also testimonies to receive of the other kind from the Holy Scriptures. For it has been said: 'I will confess my sin to the Lord, that I have sinned against Him' (Psalm 32:5). For he says that the induction occurs through sin. Therefore, the things that are heavy are common and...

Greek · §24

ἑξῆς. ὅτι δ' οὐκ ἀνιδρωτὶ ταῦτα ὑφίστανται, ἐπάγει· "ἀλλ' ἐν τούτοις πᾶσιν ὑπερνικῶμεν διὰ τοῦ ἀγαπήσαντος ἡμᾶς", ὅπερ ἐστὶ δεῖγμα διὰ τῆς ἐναγωνίου μάχης, μεθ' ἣν ἡ νίκη συμβαίνει. εὖ δὲ καὶ τὸ "συνήντησέν μοι"· ὡς γὰρ ἀθλητῇ συνήντησεν τὰ παλαίσματα. οὐ γὰρ τοῖς τυχοῦσιν ὁ διάβολος μάχεται, ὡς καὶ ὁ σωτὴρ δηλοῖ λέγων πρὸς τοὺς μαθητάς· "ἰδοὺ ἐξῃτήσατο ὑμᾶς ὁ σατανᾶς τοῦ σινιάσαι ὡς τὸν σῖτον." συνήντησεν καὶ τούτῳ ἑτοιμότατα ἔχοντι πρὸς μάχην ὡς καὶ τὸ πρᾶγμα ἔδειξεν καὶ τὰ ἑξῆς δηλοῖ. "οὔτε εἰρήνευσα οὔτε ἡσύχασα οὔτε ἀνεπαυσάμην, ἦλθεν δέ μοι ὀργή." τὸ ἐνπαράσκευον αὐτοῦ πρὸς τὸν ἀντικείμενον ἐκ τούτων δηλοῦται. ἐπάγρυπνος γὰρ ὢν καὶ ἔχων τὴν ἐλπίδα καὶ τὸ τοῦ πνεύματος χάρισμα ἵστατο πρὸς τὸν ἀντίπαλον εἰδὼς τοῦτο καὶ Παῦλος ὡς "οὐκ ἔστιν τοῖς ἁγίοις ἡ πάλη πρὸς αἷμα καὶ σάρκα, ἀλλὰ πρὸς ἀρχάς, πρὸς ἐξουσίας, πρὸς τοὺς 91 κοσμοκράτορας τοῦ σκότους, πρὸς τὰ πνευματικὰ τῆς πονηρίας", καὶ πρὸς αὐτὸν τὸν ἀρχέκακον διάβολον, ὅστις "ὡς λέων περιπατεῖ ζητῶν τίνα καταπίῃ". ὅμως καὶ οὕτως αὐτοῦ ἐγρηγορότος οὐκ ἠμέλησεν ὁ διάβολος, ὡς ἐξαιτήσασθαι, ἵν' ἐπαγάγῃ αὐτῷ ἃ ἐπήγαγεν, ἅπερ ὀργὴν διὰ τὰ ἐπίπονα καλεῖ, ἐπιστάμενος ὡς οὐ διὰ κακίαν ἐπήχθησαν. φησὶν γάρ· "οἶδα ὅτι δίκαιος ἀναφανοῦμαι." καὶ ἄλλως δὲ οἶδεν τὰ ἐπίπονα ὀργὴν ὀνομάζειν. "ἐξαπέστειλας" γάρ φησιν "τὴν ὀργήν σου καὶ κατέφαγεν αὐτοὺς ὡς καλάμην". ὀργὴν δὲ ἂν ἀκούωμεν θεοῦ, μὴ πάθος αὐτοῦ εἶναι ταύτην κατὰ ἀνθρώπινα λογιζόμεθα. τὸ γὰρ τοιοῦτο πάθος οὐ πέφυκεν ἐξαποστέλλεσθαι, ἐν τῆι ψυχῇ φωλεῦον. ἡ δὲ λεγομένη θεοῦ ὀργὴ ἐξαποστέλλεται· "ἐξαπέστειλας" γὰρ "τὴν ὀργήν σου", ὅ ἐστιν τὰ ἐπίπονα. ταῦτα γὰρ καὶ ἐπιπέμπεται. καὶ οὗτος οὖν ταῦτα ὀργὴν ὀνομάζει, ἅπερ αὐτῷ συμβέβηκεν. οὕτω δὲ ἀποτείνας ὁ ἅγιος οὗτο̣ς διήγησιν τοιαύτην, ἐν ᾗ τῶν κριμάτων τοῦ θεοῦ 92 διδασκαλία τυγχάνει, καὶ μυστηρίων θείων, ἃ κατὰ τὸ δυνατὸν ἐξεθέμεθα, δῆλός ἐστιν οὐ περιπαθὴς γενόμενος διὰ τὰ συμβεβηκότα, ἀλλὰ καὶ ἐν αὐτοῖς τῆς θείας θεωρίας πόθον καὶ ἔρωτα καὶ οὐράνιον ἔχων. "ὑπολαβὼν δὲ Ἐλιφὰζ ὁ Θαιμανίτης λέγει· μὴ πολλάκις σοι λελάληται ἐν κόπῳ; ἰσχὺν δὲ ῥημάτων σου τίς ὑποίσει; εἰ γὰρ σὺ ἐνουθέτησας πολλοὺς καὶ χεῖρας ἀσθενοῦς παρεκάλεσας ἀσθενοῦντάς τε ἐξανέστησας ῥήμασιν γόνασίν τε ἀδυνατοῦσιν θάρσος περιέθηκας, νῦν δὲ ἥκει ἐπὶ σὲ φόβος καὶ ἥψατό σου, σὺ δὲ ἐσπούδασας." πάσης διδασκαλίας καὶ διαλήμψεως εἰσὶν ἀρχαί, ὧν εὖ ἐχουσῶν πάντα κατὰ λόγον χωρεῖ. ὅταν δὲ μὴ καλῶς ἔχωσιν αἱ ἀρχαί, πολλὰ ἕπονται 26 σφάλματα. καὶ ἔστω ἀφ' αἱρέσεων τὸ παράδειγμα· εἰ γάρ τις ἀσεβῶν θείη προϋπάρχοντα τὸν πατέρα τοῦ υἱοῦ, ταύτῃ τῇ ἀρχῇ σαθρᾷ οὔσῃ πολλὰ ἕπεται ψευδῆ· κτίσμα γὰρ εὐθυντὸν τὸν υἱὸν ὑπολήμψεται, οὐκ ἀΐδιον· οὐ γὰρ οἷόν τε ἀϊδίου προϋπάρχοντος. εἰ δὲ προϋπάρχει κατὰ τὴν σαθρὰν ὑπόθεσιν αὐτῶν ὁ πατήρ, οὐκ ἂν εἴη ὁ υἱὸς 93 ἀΐδιος. κτίσμα δὲ καὶ ποίημα αὐτὸν εἶναι ἕπεται, οἷς ἀκολουθεῖ τὸ τρεπτὸν εἶναι αὐτὸν καὶ ἀλλοιω τόν. τούτου οὕτως ἔχοντος οὐκ ἔσται κατ' οὐσίαν θεός. διόπερ εἴ ποτε σαθροῖς δόγμασιν περιτύχοις, τὴν ἀρχὴν αὐτῶν ζήτει. ταύτης γὰρ ἀνατραπείσης συναπέρχεται ὅλα. ἐκκείσθω δὲ καὶ δεύτερον τοῦ αὐτοῦ παράδειγμα. εἰσίν τινες, οἳ τὴν δόκησιν εἰσάγουσιν, τῶι δοκεῖν πεφάνθαι τὸν ςωτῆρα φρονοῦντες. ζητητέον, τίνος ἕνεκα ἐπεδήμησεν, καὶ δῆλον, ὡς τῆς τῶν ἀνθρώπων σωτηρίας χάριν. εἰ δὲ δοκήσει ὤφθη καὶ εἰ διδασκαλία δοκήσει γέγονε, καὶ ὁ σταυρὸς καὶ ἡ ἀνάλημψις, οἷς ἕπεται δοκήσει καὶ τὴν σωτηρίαν καὶ οὐκ ἀληλθείᾳ γεγενῆσθαι. ὅπερ κατὰ τὴν ἄτοπον ἀρχὴν ἠκολούθησεν. καὶ ἐπὶ τῶν ἐκτεθέντων τοίνυν ὑπὸ τοῦ Ἐλιφὰζ λόγων τοιοῦτόν τι ἔστιν. δύο εἰσὶν ἀρχαὶ ἀναντίρρητοι τῶν ἐπιφερομένων ἀνθρώποις σκυθρωπῶν, μία μὲν ἡ κατὰ διόρθωσιν ἁμαρτημάτων, ἑτέρα δὲ ἡ πρὸς τὸ ἀνα δειχθῆναι ἀνδρείαν καὶ δοκιμὴν τῶν θλιβομένων, ὅπερ σημαίνει τὸ οὕτως ἔχον λόγιον· "μακάριος ἀνὴρ ὃς ὑπο94 μένει πειρασμόν, ὅτι δόκιμος γενάμενος λήμψεται τὸν στέφανον τῆς ζωῆς, ὃν ἐπηγγείλατο τοῖς ἀγαπῶσιν αὐτόν." καὶ πάλιν· "πᾶσαν χαρὰν ἡγήσασθε, ἀδελφοί μου, ὅταν πειρασμοῖς περιπέσητε ποικίλοις, ὅτι τὸ δοκίμιον τῆς θλίψεως κατεργάζεται ὑπομονήν, ἡ δὲ δ ὑπομονὴ δοκιμήν, ἡ δὲ δοκιμὴ ἐλπίδα." ἔστιν δὲ καὶ τοῦ ἑτέρου εἴδους ἐκ τῶν ἁγίων γραφῶν δέξασθαι μαρτύρια. εἴρηται γάρ· "ὀργὴν κυρίου ὑποίσω ὅτι ἥμαρτον αὐτῷ." τὴν γὰρ ἐπαγωγὴν δι' ἁμάρτημά φησιν γενέσθαι. κοινὰ τοίνυν τὰ ἐπίπονα καὶ

The Strength of Words and the Error of the Friends§25

25scourges

Because he brings tribulations toward the things accomplished. Because of this, they spoke their own assumptions contrary to Job (Job 4:4). Therefore also God granted them forgiveness and, on account of ignorance, caused them to bring a sacrifice. For he did not do this with an evil intention, but as justifying providence; this is what they were saying, even if they lacked precision.

From this very confusion, the first friend brings forward the words, beginning by asserting: 'Not many times has it been spoken to you in toil' (Job 4:4), which indicates that: you yourself also many times used words toward those fallen into tribulations, so that we might hear actively what has happened to you. It can also be said passively, so that the saying might be: 'Having now first been in toils, did you have the one speaking to you the things of consolation?' instead of not receiving. For Job was not only then in distress. For it is likely that he was among the afflicted for a greater period of time.

Furthermore, regarding the things said to Job, he brings forward the thought differently, as if having heard his words from one who is brief, saying: 'But who will estimate the strength of words?' (Job 6:30). He himself brought consolation to many, but no one is able to bear your words, which are filled with brevity. And he was saying these things, not knowing the magnitude of the things spoken by him.

And he accepts a comparison from him, saying: 'For if you have encouraged many' (Job 6:30), and the following, indicating that: what you provided to others for exhortation, you are not reminding those placed by sorrow in a way of a warrior—'you were diligent'—instead of being troubled; and doing many things for help and consolation to those being afflicted, as if stretching out a right hand to them, according to that said in Isaiah to the leaders: 'Call upon the hand' (Isaiah 58:9), the words signify sympathy and compassion. 'And to those whose knees are failing, you have provided courage,' providing strength to men persuaded by weakness through the diligence toward them.

Greek · §25

σπουδαίῳ καὶ φαύλῳ, ἀλλ' ὁ τρόπος τῆς αἰτίας διάφορος. ἀμέλει γοῦν τὰ τοῖς ἁμαρτωλοῖς διὰ τὰς γεγενημένας κακίας ἐπαγόμενα "μάστιγες" λέγονται ἐν τῷ· "πολλαὶ αἱ μάστιγες τοῦ ἁμαρτωλοῦ, τὸν δὲ ἐλπίζοντα ἐπὶ κύριον ἔλεος κυκλώσει." καὶ πάλιν· "ἐὰν ἐνκαταλίπωσιν οἱ υἱοὶ αὐτοῦ τὸν νόμον μου καὶ ἐν τοῖς κρίμασίν μου μὴ πορευθῶσιν, καὶ τὰ δικαιώματά μου μὴ φυλάξωσιν, καὶ τὰς ἐντολάς μου μὴ τηρήσωσιν, ἐπισκέψομαι ἐν ῥάβδωι τὰς ἀνομίας αὐτῶν καὶ ἐν μάστιξιν τὰς ἁμαρτίας αὐτῶν." τὰ αὐ95 τὰ ταῦτα συμπτώματα καὶ τὰ αὐτὰ ἀνιαρὰ καὶ περιστατικὰ τοῖς δικαίοις ἐπαγόμενα οὐ λέγονται "μάστιγες" ἀλλὰ "θλίψεις"· "πολλαὶ αἱ θλίψεις τῶν δικαίων", καί· "ἐν θλίψει τοῦ κυρίου ἐμνήσθην." ἀλλὰ καὶ περὶ τοῦ δικαίου τοῦ ὡς ἐπὶ τὸ πλεῖστον θλιβομένου κατὰ τὸ εἰρημένον· "ἐν παντὶ θλιβόμενοι, ἀλλ' οὐ στενοχωρούμενοι" λέγεται· "καὶ μάστιξ οὐκ ἐγγιεῖ τῷ σκηνώματί σου." τὰ ἐπαγόμενά τινι θλιβηρά, ὡς προείρηται, κατὰ δύο ἀναντιρρήτους ἀρχὰς συμβαίνει, ἢ ἐπιτιμίας ἕνεκα καὶ διορθώσεως ἢ ἵνα τις μεγαλοψύχως ἐνεγκὼν αὐτὰ ἐπὶ καρτερίᾳ καὶ ἀνδρείᾳ στεφάνων τύχῃ. τοῦτο ἀγνοήσαντες οἱ φίλοι τοῦ Ἰὼβ κατὰ τὸν ἕτερον τῶν δύο τούτων τρόπον ᾠήθησαν ὡς παρατρεπόμενος διὰ ἁμαρτήματα θλίβεται. οὐκ ἐντίθεσαν γοῦν τὸν ἕτερον τρόπον, καίτοι μηδὲν συνειδότες τῷ Ἰὼβ ἁμάρτημα. πῶς γὰρ οἷόν τε ἦν, μαρτυρουμένου αὐτοῦ, ὡς καθ' ἡμέραν τῇ πρὸς θεὸν παρεδρίᾳ καρτερῶς προσεῖχεν ἀναφέρων ὑπὲρ τῶν υἱῶν θυσίας "μήποτε κακὰ ἐνενόησαν". οὐδὲν γὰρ φαινόμενον αὐτῶν ἐτύγχανεν ἁμάρτημα. διὸ καὶ 96 ὑπὲρ τῆς ἐννοίας αὐτῶν τὴν προσφορὰν ἐποίει. τοῦτο δὲ καὶ μεῖζον, ὅτι καὶ ὑπὸ θεοῦ ἐμαρτυρεῖτο λέγοντος ὡς "ἀνὴρ δίκαιος ἦν, ἄμεμπτος" καὶ τὰ ἑξῆς. ὅμως δὲ οἱ φίλοι κατὰ μόνον ὡς εἴρηται τὸν ἕτερον τρόπον τὰς ἐπαγωγὰς ἐπιπέμπεσθαι νο μίζοντες δικαίῳ προσθεῖν̣αι ταύτας οὐκ ἐτόλμων, δηλοῦν τὴν πρόνοιαν θέλοντες, ὅτι πρὸς τὰ πεπραγμένα τὰς θλίψεις ἐπάγει. διὰ ταύτην δὲ τὴν ἑαυτῶν ὑπόλημψιν ἀντίθετα πρὸς 27 τὸν Ἰὼβ ἐλάλησαν. διὸ καὶ ὁ θεὸς συγγνώμην αὐτοῖς ἀπένειμεν καὶ ὑπὲρ ἀγνοίας ἐποίησεν προσαγαγεῖν θυσίαν. ὅτι δ' οὐ κακῇ προθέσει τοῦτο ἐποίησαν ἀλλ' ὡς δικαιοῦντες τὴν πρόνοιαν, τοῦτο ἔλεγον, εἰ καὶ τὴν ἀκρίβειαν ἠγνόησαν. ἀπὸ ταύτης γοῦν τῆς διαλήμψεως καὶ τὰς λέξεις ἐπιφέρει ὁ πρῶτος ἀρξάμενος φάσκων· "μὴ πολλάκις σοι λελάληται ἐν κόπῳ", ὅπερ δηλοῖ ὅτι· καὶ αὐτὸς σὺ πολλάκις ἐχρήσω λόγοις πρός τινας περιπεπτωκότας θλιβηροῖς, ἵνα τὸ λελάληται ἐνεργητικῶς ἀκούσωμεν ὡς τὸ πέπρακταί σοι. δύναται καὶ παθητικῶς εἰρῆσθαι, ἵν' ᾖ 97 τὸ λεγόμενον· ἦ νῦν πρῶτον ἐν κόποις γεγενημένος ἔσχες τὸν λαλοῦντά σοι τὰ τῆς παρακλήσεως; τοῦ μὴ ἀντὶ τοῦ οὐχὶ λαμβανομένου. οὐδὲ γὰρ τότε μόνον ἐν περιστάσει ἦν ὁ Ἰώβ. εἰκὸς γὰρ αὐτὸν ἐν πλείονι χρόνῳ ἐν τοῖς θλιβηροῖς εἶναι. εἶτα τῶν εἰρημένων πρὸς τοῦ Ἰὼβ ἑτέρως ἐξειληφὼς τὴν διάνοιαν καὶ ὡς παρὰ ὀλιγωροῦντος ἀκούσας αὐτοῦ τὰ ῥήματα ἐπάγει· "ἰσχὺν δὲ ῥημάτων τίς ὑποίσει;" αὐτὸς μὲν πολλοῖς παράκλησιν προσήγαγες, τὰ δὲ σὰ ῥήματα ὀλιγωρίας πεπληρωμένα οὐδεὶς οἷός τέ ἐστι φέρειν. ταῦτα δὲ ἔλεγεν ἀγνοῶν τὸ μέγεθος τῶν παρ' αὐτοῦ εἰρημένων. καὶ δέχεται δῆθεν ἀπ' αὐτοῦ τὴν σύνκρισιν λέγων· "εἰ γὰρ σὺ ἐνουθέτησας πολλοὺς" καὶ τὰ ἑξῆς, δηλῶν ὅτι· ἃ σὺ τοῖς ἄλλοις εἰς παραμυθίαν παρήγαγες διανιστῶν τρόπον τινὰ τοὺς παρεθέντας ὑπὸ λύπης οὐχ ὑπομιμνῃσκόμενος "ἐσπούδασας"–ἀντὶ τοῦ τετάραξαι–, καὶ πρὸς ἐπικουρίαν καὶ παράκλησιν πολλὰ ποιῶν τοῖς θλιβομένοις ὡς δεξιὰν ὀρέγειν αὐτοῖς κατὰ τὸ ἐν Ἠσαίᾳ λεγόμενον πρὸς τοὺς ἄρχον τας· "παρακαλεῖτε τῆι χειρί", τὴν σύνπνοιαν καὶ συνπάθειαν δηλοῦν98 τος τοῦ λόγου. "γόνασιν δὲ ἀδυνατοῦσιν θάρσος περιέθηκας", ἀσθενείᾳ πεπιασμένοις ἀνθρώποις ἰσχὺν παρέχων διὰ τῆς εἰς αὐτοὺς σπουδῆς. κατὰ

The Misunderstanding of Job's Friends§26

26Regarding the lifting up, those with paralyzed knees are 'those bowing to Baal' (Job 1:5), proclaiming another god, the one serving through sin. 'Now trouble has come upon you and has struck you' (Job 4:7), signifying a severe onset of the situation.

Following what was said there, one should understand that a more severe tribulation than the situation existed: an onslaught brought on by friends through their words. For since the comforter was not present, the matter was even more terrible, and the words being heavy, they provided no small amount of discouragement.

'Is not your fear in folly, and your hope and the wickedness of your way?' (Job 4:7-8). The inspired Spirit testified to Job that he did not give folly to God, but this accuser having a different impression concerning what had happened to him and calculating that he suffers because of sins, thinking that he had spoken in a moment what he uttered, says: 'Is not your fear in folly'—thinking himself righteous—'and your hope and the wickedness of your way' (Job 4:8). For folly, he says, is also the hoping that one will appear righteous. For such things are not brought upon the righteous. And this very way is called a way of wickedness, because Eliphaz thought throughout that the blessed one suffers because of sin. Thus he also attributed folly to him.

'Remember then, who being pure perished, or where have the true whole-rooted ones perished? In the manner in which I saw those plowing the uneven ground, but those sowing them shall reap thorns for themselves. They shall perish by the command of the Lord, and shall be destroyed by the spirit of His wrath' (Job 18:5-7; 27:18). Still holding the same mindset, that Job has received experience of the circumstances through sin, he says these things to him, thinking that no human being, being pure in life, fell into tribulations and 'perished whole-rooted' (Job 18:5), alluding to the loss of children and goods and possessions. For this 'perished' means this to him.

He compares the wicked ones, these, and assuming that they fall into injuries—saying something true like 'those sowing injustice reap thorns' (Job 4:8)—he is seen to propose retribution, which he says is sent from God, and regarding this, being rightly disposed, he says: 'They shall perish by the command of the Lord, and shall be destroyed by the spirit of His wrath' (Job 27:18). Something similar is said by the blessed Paul: 'Who will render to each...'

Regarding his works: 'the strength of a lion, the voice of a lioness, and the roaring of dragons was extinguished. The ant-lion perished because it had no food, and the cubs of lions left one another' (Job 28:7-8). 'If any true word has happened in your words, none of these evils would have encountered you' (Job 22:28).

Even if Job's friends, of whom he was one, were pierced by error because they were divided regarding him as one having fallen into afflictions through sins, they nevertheless possess human understanding, which is not impenetrable. Therefore, we do not yield to them in their words, even those spoken from understanding, because they remained divided, as if they were unable to grasp the whole truth concerning the mind and the end revealed from now on; 'for if,' he says, 'any true word has happened in your words, none of these evils would have encountered you' (Job 22:28), which, as we said, was not spoken naturally or coherently by him.

For he thought this alone to be the cause of afflictions, saying it is through sin. But he does not coherently explain the changes concerning men: 'the strength of a lion, the voice of a lioness, and the roaring of dragons was extinguished.' For he says he sees these as a figure of speech, having suffered a change of many who are arrogant and think greatly of human things, such as Nebuchadnezzar, who came from kingship to the lowest private person.

But also what was said to the rich man: 'I will pull down my barns and build greater ones'—'Fool, this very night they take your soul from you' (Luke 12:20)—this is a demonstration of that mindset. 'Lion,' indeed, is how he has been seized by boldness, and 'pride' as if 'having trusted in himself.' Which the blessed Paul also understands concerning Nero, saying: 'In my first defense no one stood by me, but the Lord stood by me and rescued me from the mouth of a lion' (2 Timothy 4:17).

But also Jeremiah, saying: 'A wandering sheep Israel, lions have driven him away' (Jeremiah 50:6), explains further who the lions are, saying: 'The first devoured him, the king of Assyria' (Jeremiah 49:3), and the following. But also: 'God crushed the millstones of the lions' signifies the defeat of arrogant and bold men. And the 'lioness' is accepted instead of a profligate manner, which has such a nature. For when she needs food, she does not cry out, lest the beasts who owe food to her should flee.

Greek · §26

δὲ ἀναγωγὴν γόνατα παραλελυμένα ἔχει "ὁ τῇ Βάαλ αὐτὰ κάμπτων", ὁ θεὸν ἕτερον ἀναγορεύων, ὁ δουλεύων ᾗ ποιεῖ ἁμαρτίᾳ. "νῦν δὲ ἥκει ἐπὶ σὲ πόνος καὶ ἥψατό σου", τοῦ ἥψατο δηλοῦντος σφοδρὰν ἐπίτασιν τῆς περιστάσεως. πρὸς τοῖς εἰρημένοις ἐκεῖ ἐννοεῖν ἀκόλουθον ὡς χαλεπωτέρα τῆς περιστάσεως θλῖψις ὑπῆρχεν ἡ παρὰ τῶν φίλων διὰ τῶν λόγων προσαγομένη καταδρομή. πρὸς γὰρ τῷ ἀπαράκλητον εἶναι τὸ δεινὸν ἔτι καὶ οἱ λόγοι φορτικοὶ ὄντες οὐ μικρὰν παρεῖχον ἀνίαν. "πότερον οὐχ ὁ φόβος σού ἐστιν ἐν ἀφροσύνῃ καὶ ἡ ἐλπίς σου καὶ ἡ κακία τῆς ὁδοῦ σου;" τοῦ συνγραφικοῦ πνεύματος μαρτυρήσαντος τῷ Ἰὼβ ὅτι οὐκ ἔδωκεν ἀφροσύνην τῷ θεῷ, οὗτος ἑτέραν διάλημψιν ἔχων περὶ τῶν ἐπαχθέν των αὐτῷ καὶ λογιζόμενος, ὅτι διὰ ἁμαρτήματα πάσχει, οἰόμενός τε αὐτὸν ἐξ ὀλιγωρίας εἰρηκέναι ἃ ἐφθέγξατο, φησίν· "πότερον οὐχ ὁ φόβος σού ἐστιν ἐν ἀφροσύνῃ"–οἰόμενος γὰρ σαυτὸν δίκαιον– 99 "καὶ ἡ ἐλπίς σου καὶ ἡ κακία τῆς ὁδοῦς σου". ἀφροσύνη δέ, φησίν, καὶ τὸ ἐλπίζειν ὅτι δίκαιος ὀφθήσει. δικαίῳς γὰρ τοιαῦτα οὐκ ἐπάγεται. αὐτὴ δ' αὕτη ἡ ὁδὸς ὁδὸς κακίας εἴρηται διὰ πάντων νομίζοντι τῷ Ἐλιφὰζ ὅτι δι' ἁμαρτίας πάσχει ὁ μακάριος. οὕτως καὶ ἀφροσύνην αὐτῷ προσῆπτεν. "μνήσθητι οὖν τίς καθαρὸς ὢν ἀπώλετο ἢ πότε ἀληθινοὶ ὁλόρριζοι ἀπώλοντο. καθ' ὃν τρόπον εἶδον τοὺς ἀροτριῶντας τὰ ἄτοπα, οἱ δὲ σπείροντες αὐτὰ ὀδύνας θερίσουσιν ἑαυτοῖς. ἀπὸ προστάγματος κυρίου ἀπολοῦνται, ἀπὸ δὲ πνεύματος ὀργῆς αὐτοῦ ἀφανισθήσονται." ἔτι τῆς αὐτῆς ἐχόμενος διανοίας ὡς δι' ἁμαρτίας ὁ Ἰὼβ τῶν περιστατικῶν εἰλήφει πεῖραν, ταῦτά φησιν πρὸς αὐτόν, οἰόμενος ὡς οὐδεὶς ἄνθρωπος καθαρὸς ὢν τῶι βίῳ θλιβηροῖς περιέπεσεν καὶ "ὁλό ρριζος ἀπώλετο", αἰνιττόμενος τὴν τέκνων καὶ χρημάτων καὶ κτημάτων ἀπώλειαν. τὸ γὰρ ἀπώλοντο τοῦτο αὐτῷ σημαίνει. παραβάλλει δὲ τοὺς φαύλους, τούτους 100 καὶ ὑποτιθέμενος ταῖς κακώσεσιν ὑποπίπτειν–λέγων τι ἀληθὲς ὡς "οἱ σπείροντες ἄδικα ὀδύνας θερίζουσιν"–, τὴν ἀνταπόδοσιν ὑποβάλλων νοεῖν, ἥντινα ἐπιπέμπεσθαι ἐκ θεοῦ φησιν, καὶ περὶ τοῦτο ὀρθῶς διακείμενος διὰ τοῦ 28 λέγειν· "ἀπὸ προστάγματος κυρίου ἀπολοῦνται, ἀπὸ δὲ πνεύματος ὀργῆς αὐτοῦ ἀφανισθήσονται." ᾧ ὅμοιον παρὰ τῷ μακαρίῳ Παύλῳ λέγεται· "ὃς ἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ." "σθένος λέοντος, φωνὴ δὲ λεαίνης, γαυρίαμα δὲ δρακόντων ἐσβέσθη. μυρμηκολέων ὤλετο παρὰ τὸ μὴ ἔχειν βοράν, σκύμνοι δὲ λεόντων ἔλιπον ἀλλήλους. εἰ δέ τι ῥῆμα ἀληθινὸν ἐγεγόνει ἐν λόγοις σου, οὐδὲν ἄν σοι τούτων κακὸν ὑπήντησεν." εἰ καὶ διεσφάλησαν οἱ τοῦ Ἰὼβ φίλοι, ὧν ἦν καὶ οὗτος, κατὰ τὸ διακεῖσθαι περὶ αὐτοῦ ὡς δι' ἁμαρτήματα περιπεσόντος τοῖς θλιβηροῖς, ἀλλὰ γοῦν ἔχουσιν ἀνθρωπίνην σύνεσιν, ἥτις οὐκ ἔστιν ἀδιάπτωτος. διόπερ ἐπιβάλλοντες αὐτοῖς τοῖς λόγοις τοῖς μὲν ἐκ συνέσεως λεγομένοις οὐκ ἀπαρεσκόμεθα διακείμενοι, ὡς οὐκ ἐξίσχυσαν ἅπασαν τὴν περὶ τὰ φρονητέα ἀλήθειαν καταλαβεῖν καὶ ἐκ τοῦ νῦν ἐκτεθέντος ἐπὶ τέλει· "εἰ γάρ τι", φησίν, "ῥῆμα ἀληθινὸν ἐγεγόνει ἐν λόγοις σου, 101 οὐδὲν ἄν σοι τούτων κακὸν συνήντησεν", ὅπερ ὡς ἔφαμεν οὐκ οἰκείως οὐδὲ συνετῶς παρ' αὐτοῦ εἴρηται. ταύτην γὰρ μόνην αἰτίαν τῶν θλιβηρῶν ᾤετο, τὴν δι' ἁμαρτίας λέγων. διέξεισιν δὲ τὰς περὶ τοὺς ἀνθρώπους μεταβολὰς οὐκ ἀσυνετῶς λέγων· "σθένος λέοντος, φωνὴ δὲ λεαίνης, γαυρίαμα δὲ δρακόντων ἐσβέσθη." τροπολογίας γὰρ εἴδει ταῦτά φησιν, πολλῶν ὑπερηφάνων καὶ μέγα ἐπὶ τοῖς ἀνθρωπίνοις φρονούντων μεταβολὴν πεπονθότων, οἷος ὁ Ναβουχοδοσὸρ ἐκ βασιλείας εἰς ἔσχατον ἰδιώτου ἐλθών. ἀλλὰ καὶ τὸ τῶι πλουσίωι εἰρημένον εἰπόντι· "καθελῶ μου τὰς ἀποθήκας καὶ μείζονας οἰκοδομήσω. –ἄφρων, ταύτηι τῇ νυκτὶ τὴν ψυχήν σου αἱροῦσιν ἀπὸ σοῦ", ταύτης τῆς διανοίας ἐστὶ παραστατικόν. "λέων" μὲν οὖν διὰ τὸ ὠμόθυμον αὐτῶι εἴλημπται καὶ γαῦρον ὡς "ἐφ' ἑαυτῶι πεποιθέναι". ὅπερ νοῶν καὶ ὁ μακάριος Παῦλος περὶ Νέρωνος ἔφη· "ἐν τῆι πρώτῃ μου ἀπολογίᾳ οὐδείς μοι παρεγένετο, ὁ δὲ κύριός μοι παρέστη καὶ ἐρύσατό με ἐκ στόματος λέοντος." ἀλλὰ καὶ ὁ Ἰερεμίας λέγων· "πρόβατον πλανώμενον Ἰσδραήλ, λέοντες ἐξῶσαν αὐτόν" ἑξῆς ἑρμηνεύει, τίνες 102 οἱ λέοντες, λέγων· "ὁ πρῶτος κατέφαγεν αὐτὸν βασιλεὺς Ἀσσοὺρ" καὶ τὰ ἑξῆς. ἀλλὰ καὶ τό· "ὁ θεὸς συνέτριψεν τὰς μύλας τῶν λεόντων" τὴν κατὰ τῶν ὑπερηφάνων καὶ ὠμοθύμων ἀνθρώπων ἧτταν σημαίνει. τὴν δὲ "λέαιναν" ἀντὶ ἀπλήστου τρόπου εἴη δεχόμενος, ἥτις φύσιν ἔχει τοιαύτην. καὶ γὰρ ὅτε τροφῆς δεῖται, οὐ βοᾷ, ἵνα μὴ τῶν ὀφειλόντων τροφὴν αὐτῆι γενέσθαι θηρίων φυγὴ

The Terror of Divine Judgment§27

27Whether it becomes. But even if the male is of this nature, but from the dominant one and towards his royal and arrogant one he remembered. And he has made a memory of the 'dragons', alluding to serpent-like men, as they themselves are subject to change and concerning them change is happening. But these are deceitful and working deception, according to that which is said: 'But I fear lest, as the serpent deceived Eve through his craftiness, he corrupt your minds' (2 Cor 11:3). And he seems like a 'myrmecoleon' to a boasting and forward man, who because of the unstable and unweighed thing falls down. It is said that this is born from a lion with an ant having come together, not by the life-giving nature, but by another, which indeed has the size of a lion, and so it is called. And the historians say that because the father is flesh-eating and because the mother is poison-producing, he perishes, being unable because of the birth from both to use a single food. As to how it is, let the one encountering it judge.

And those receiving this devil are likely saying, that to the saints the ant is present through weakness, but to those sinning the lion, because he 'has given him a place'. 'And the packs of lions left one another', which he said alluding to the lawless and wild men. For indeed the packs, until they are under the mother, are together, but when they become men, they tear one another apart. So also the crafty and wild man, until he has some benefit—I say human—from the one accompanying him, he hides his malice, but having been filled with the one striving, he cares little for the benefactor.

And it is necessary to understand the 'true' 'word' that proceeds from intention as being without falsehood; for there is also a word in the soul. And this must be said, that it is not fitting to regard the weighty or worthy of understanding words of every person in the Scripture. For in the Gospels, indeed the foolishness of the Jews, but even Nicodemus used words not wisely; for when the Savior said, 'It is necessary for you to be born from above' (Luke 3:23), he said, 'Can not a man, being an old man, be born or enter a second time into the womb of a mother?' (John 3:4). Thus it is not necessary to always require understanding from every person in the Scripture. 'Whether he will not receive my ear's outcry from him...

But with fear and a nocturnal sound, a fear fell upon men; and a shudder met me, and trembling, and it greatly shook my bones, and a spirit came upon my face, and my hairs and flesh shuddered. I stood up and did not recognize it; I saw, and there was no form before my eyes, but rather a wind, and I heard a voice (Job 4:12-14).

Since he used words more abundantly, the first things are to be thought of as exhortatory, then as cleansing, as Job having hurried because of the things that happened to him and because he suffered through sin—for this Eliphaz posited from the beginning—and in addition, that human matters, even if they are prosperous, receive much change. Considering that it is possible the listener might not pay attention to what is said by him, for the sake of a confirmation, he brings forward the things set forth, saying: 'Whether my ear will be opened by him?' saying only this: let no one of those listening think that I am found to be unwise. For my ear of understanding receives wonders from him, him speaking of God. For this is significant of authority, as in: 'He himself speaking, I am present,' and in: 'He himself was wise against them, and his law shall by no means be set aside,' making it clear that it is of God. For indeed, if human understanding is imposed upon that which is from God, it is filled with fear according to the saying: 'I understood your works and was terrified' (Psalm 119:46). And to the same thing, 'sound' is followed by 'nocturnal,' which is much ambiguity, from which it happens to shudder and be afraid for one who has begun to perceive something of God's judgments. Not only that, but also 'the bones' of such a thing are disturbed, which is the power of the soul. For every human reasoning fails before the precise understanding of divine things. This is the same thing Habakkuk, having perceived, says: 'From the voice of prayer, trembling entered into my bones' (Habakkuk 3:16). Therefore, when one, desiring to ascend according to the intellectual faculty, encounters the fearsome divine works as previously stated, there comes a certain type of non-precise understanding, which is indicated by: 'and a spirit came upon my face.' Next also is: 'and my hairs and flesh shuddered.' For a man does not endure a great disturbance if he should dare to impose himself upon the judgment and wonders of God. 'I stood up, and there was no form before my eyes,' so that it may be as the saying goes.

Greek · §27

γένηται. εἰ δὲ καὶ ὁ ἄρρην ταύτης ἐστὶ τῆς φύσεως, ἀλλ' ἀπὸ τοῦ ἐπικρατεστέρου καὶ πρὸς βασιλικόν τε καὶ ὑπερήφανον αὐτοῦ ἐμνήσθη. καὶ τῶν "δρακόντων" δὲ μνήμην πεποίηται, αἰνιττόμενος τοὺς ὀφιώδεις ἀνθρώπους, ὡς καὶ αὐτοὶ καταλύονται μεταβολῆς καὶ περὶ αὐτοὺς γιγνομένης. δολεροὶ δὲ οὗτοι καὶ ἀπάτην ἐργαζόμενοι, κατ' ἐκεῖνο περὶ οὗ εἴρηται· "φοβοῦμαι δέ, μή πως ὡς ὁ ὄφις ἐξηπάτησεν Εὕαν ἐν τῇ πανουργίᾳ αὐτοῦ φθαρῇ τὰ νοήματα ὑμῶν." "μυρμηκολέων" δὲ ἔοικεν ἀνθρώπωι ἀλάζονι καὶ προπετεῖ, ὅστις διὰ τὸ ἀβέβαιον καὶ ἀστάθμητον θᾶττον ἀποπίπτει. λέγεται δὲ οὗτος τίκτεσθαι ἀπὸ λέοντος συνελθόντος μύρμηκι, οὐ τῷ ζῳϋφαρίῳ, 103 ἀλλὰ ἄλλῳ, ὃ μέγεθος μὲν ἔχει ἄρκου, οὕτω δὲ καλεῖται. φασὶν δὲ οἱ ἱστοροῦν τες, ὡς διὰ μὲν τὸν πατέρα σαρκοφάγον ὄντα καὶ διὰ τὴν μητέρα ποηφάγον ἀπόλλυται μὴ δυνάμενος διὰ τὴν ἐξ ἀμφοτέρων γένεσιν μιᾷ τροφῇ χρῆσθαι. ὅπως δὲ ἔχει ταῦτα, κρινέτω ὁ ἐντυγχάνων. εἰσὶν δὲ οἱ εἰς τὸν διάβολον τοῦτον δεχόμενοι πιθανῶς λέγοντες, ὅτι τοῖς μὲν ἁγίοις μύρμηξ ἐστὶν δι' ἀσθένειαν, τοῖς δὲ ἁμαρτάνουσι λέων διὰ τὸ "τόπον δεδωκέναι αὐτῷ". "σκυμνοὶ δὲ λεόντων ἔλιπον ἀλλήλους", ὅπερ ἔφη αἰνιττόμενος τοὺς ἀδιαθέτους καὶ ἀγρίους ἀνθρώπους. καὶ γὰρ οἱ σκυμνοὶ ἕως μὲν ὑπὸ τὴν μητέρα τυγχάνουσιν, ἅμα εἰσίν, ἐπειδὰν δὲ ἀνδρυνθῶσιν, διασχίζονται ἀλλήλων. οὕτω καὶ πανοῦργος ἄνθρωπος καὶ ἄγριος ἕως μέν τινα ἔχει ὠφελίαν– ἀνθρωπίνην λέγω– παρὰ τοῦ συνόντος, κρύπτει τὴν κακουργίαν, πληρωθεὶς δὲ τοῦ 29 σπουδαζομένου μικρὰ φροντίζει τοῦ εὐεργέτου. "ἀληθινὸν" δὲ "ῥῆμα" νοεῖν δεῖ τὸ ἀπὸ διαθέσεως προϊὸν ἀψευδοῦς· ἔστι γὰρ καὶ ἐν ψυχῇ λόγος. καὶ τοῦτο δὲ λεκτέον, ὡς οὐ παντὸς προσώπου τοῦ ἐν τῇ γραφῇ κειμένου τοὺς λόγους 104 σπουδαίους ἢ ἀξίους συνέσεως ἡγεῖσθαι προσήκει. ἐν γοῦν τοῖς εὐαγγελίοις τὰ μὲν τῶν Ἰουδαίων ἀσύνετα, ἀλλὰ καὶ Νικόδημος λόγοις ἐχρήσατο οὐ φρονίμως· τοῦ γὰρ ςωτῆρος λέγοντος· "δεῖ ὑμᾶς γεννηθῆναι ἄνωθεν", εἶπεν αὐτός· "μὴ δύναταί τις γέρων ὢν γεννηθῆναι ἢ δεύτερον εἰς τὴν κοιλίαν τῆς μητρὸς εἰσελθεῖν." οὕτως οὐκ ἀεὶ ἀπαιτεῖν δεῖ σύνεσιν παρὰ παντὸς προσώπου ἐν τῆι γραφῇ κειμένου. "πότερον οὐ δέξεταί μου τὸ οὖς ἐξαίσια παρ' αὐτοῦ, φόβῳ δὲ καὶ ἠχὼ νυκτερινή, ἐπιπίπτων φόβος ἐπ' ἀνθρώπους, φρίκη δέ μοι συνήντησεν καὶ τρόμος καὶ μεγάλως μου τὰ ὀστᾶ συνέσεισεν, καὶ πνεῦμα ἐπὶ πρόσωπόν μου ἐπῆλθεν, ἔφριξαν δέ μου τρίχες καὶ σάρκες. ἀνέστην καὶ οὐκ ἐπέγνων, εἶδον καὶ οὐκ ἦν μορφὴ πρὸ ὀφθαλμῶν μου, ἀλλ' ἢ αὔραν καὶ φωνὴν ἤκουον." ἐπεὶ πλείοσιν ἐχρήσατο λόγοις, τὰ μὲν πρῶτα δόξασιν εἶναι παρακλητικοῖς, ἔπειτα καθαπτομένοις ὡς ἂν σπεύσαντος αὐτοῦ τοῦ Ἰὼβ διὰ τὰ συμβεβηκότα καὶ ὅτι δι' ἁμαρτίας πέπονθεν–τοῦτο γὰρ ἐξ ἀρχῆς ἐνόμισεν ὁ Ἐλιφάζ, καὶ πρὸς τούτοις, ὅτι τὰ πράγματα τὰ ἀν105 θρώπινα, κἂν ᾖ ἐπίδοξα, πολλὴν δέχεται τὴν μεταβολήν–, λογισάμενος ὡς ἐνδέχεται τὸν ἀκούοντα μὴ προσέχειν τοῖς παρ' αὐτοῦ εἰρημένοις πιστοποιήσεως χάριν ἐπάγει τὰ ἐκτεθέντα λέγων· "πότερον οὐ δέξεταί μου τὸ οὖς ἐξαίσια παρ' αὐτοῦ", μονονουχὶ φάσκων· μηδεὶς τῶν ἀκουόντων οἰέσθω ἀσύνετόν με τυγχάνειν. δέχεται γάρ μου τὸ οὖς τῆς διανοίας θαυμαστὰ παρ' αὐτοῦ, αὐτοῦ λέγων τοῦ θεοῦ. αὐθεντίας γὰρ τοῦτο σημαντικὸν ὡς ἐν τῷ· "αὐτὸς ὁ λαλῶν πάρειμι", καὶ ἐν τῶι· "αὐτὸς σοφὸς ἦγεν ἐπ' αὐτοὺς κακά, καὶ ὁ νόμος αὐτοῦ οὐ μὴ ἀθετηθῇ", δηλονότι τοῦ θεοῦ. καὶ γὰρ τῷ ὄντι ἐὰν ἀνθρωπίνη σύνεσις ἐπιβάλλῃ τοῖς παρὰ τοῦ θεοῦ, φόβου πιμπλάνεται κατὰ τὸ λεγόμενον· "κατενόησα τὰ ἔργα σου καὶ ἐξέστην." τῷ δ' αὐτῷ τούτῳ καὶ "ἦχος" ἕπεται "νυκτερινός", ὅ ἐστιν ἀσαφία πολλή, ἐξ ἧς φρίττειν καὶ φοβεῖσθαι συμβαίνει τῶι ἀρξαμένῳ νοεῖν τι τῶν θεοῦ κριμάτων. οὐ μὴν ἀλλὰ καὶ "τὰ ὀστᾶ" τοῦ τοιούτου ταράττεται, ἅ ἐστιν δύναμις ψυχῆς. πᾶς γὰρ ἀνθρώπινος λογισμὸς ἐξασθενεῖ πρὸς τὴν τῶν θείων ἀκριβῆ κατανόησιν. τοῦτο αὐτὸ καὶ Ἀμβακοὺμ ἐπιστάμενός 106 φησιν· "ἀπὸ φωνῆς προσευχῆς με 106 εἰσῆλθεν τρόμος εἰς τὰ ὀστᾶ μου." τῷ οὖν ὡς προείρηται θείων ἔργων φοβερῶν τυγχανόντων βουλομένῳ ἐπαΐειν κατὰ τὸ διανοητικὸν γίνεταί τις τύπος νοήσεως οὐκ ἀκριβής, ὅστις δηλοῦται διὰ τοῦ· "καὶ πνεῦμα ἐπὶ πρόσωπόν μου ἐπῆλθεν." ἑξῆς καὶ ἔστιν τό· "ἔφριξαν δέ μου τρίχες καὶ σάρκες." θόρυβον γὰρ ὑπομένει οὐ μικρὸν ἄνθρωπος, εἰ τολμήσειεν ἐπιβαλεῖν τοῖς θεοῦ κρίμα σίν τε καὶ θαυμασίοις. "ἀνέστην, καὶ οὐκ ἦν μορφὴ πρὸ ὀφθαλμῶν μου", ἵν' ᾖ τὸ λεγόμενον

The Imperfection of Human Righteousness§28

28For if a man wishes to rouse himself toward comprehension, the precision of the spoken word flees from him. This is similar to the saying: 'A deep depth, who will find it?' 'But I heard a wind and a voice.' For one using understanding receives certain wonderful things and echoes of the administration from God.

And he cannot grasp it entirely, and most certainly not; for if Paul, speaking in Christ, says: 'O the depth of the riches and the wisdom and the knowledge of God! How unsearchable are his judgments and untraceable his ways' (Rom 11:33), how much more will the one imposing human reasonings be at a loss toward comprehension? 'For what? Will a mortal be clean before the Lord or blameless because of his works?' (Job 4:7). We assume they have human understanding, and in those who preceded Job's friends. For it is not a small sign of understanding to leave lands behind, being kings, and to come because of sympathy for Job, even while they say as if they have not departed from sins.

However, though they use human reasonings, they are indeed certain. For as has been said before, setting one cause for the inductions, they think that Job also suffered because of sin, proceeding to this from a plausible word, understanding the weak nature of human intellect. Therefore also Eliphaz says regarding the things before him: 'For what? Will a mortal be clean before the Lord or blameless because of his works?' (Job 4:7). This, indeed, would be plausible if he were examining according to his own concept, and it holds the rebuke. For if the one falling into bitter afflictions is so because of sin, no one has been clean, no one has existed apart from bitter things.

But these things this man says, while divine discipline teaches, how even wicked men, being in all things in sins, led their lives without restraint. Of whom the rich man who with Lazarus was rejoicing every day, clothing himself brilliantly in fine linen and purple, remained in most pleasant living until his last breath, while the righteous Lazarus was testified to not having had rest there. But also the one who heard: 'Fool, this night they take the soul from you. But what you have prepared, to whom will it be?' (Luke 16:20) is written to have not been left without sharing. And this the divine word teaches, even if he also said this humanly, that

A pure person is not entirely contrary to the Lord. This is shown by the saying, 'his stars are not pure before Him' (Job 9:3), and by the Psalms: 'No living thing shall be justified before You' (Ps 143:4). For he did not say, 'no one is justified,' but rather, 'before You.' For you will find that all are lacking when they are toward God, and they do not possess righteousness in excess.

For Moses, even though he says he is 'instructed in all the wisdom of the Egyptians,' says: 'I am not able to speak before the yesterday and before the third and from when You began to speak to your servant' (Ex 4:10). For in the presence of the divine weight, he seems to be lesser. Or he says something else: 'But I am another kind of man.' But even Abraham, the 'friend of God,' having been humbled, says: 'Since I have begun to speak to my Lord, I am dust and ashes' (Gen 18:27). He does not utterly dishonor himself, but speaks thus from when he began to speak to God.

And 'mortal' and 'man,' if said by Eliphaz from a parallel passage, we, applying a more precise word to the discourse, say that 'mortal' is such as is subject to a woman. For 'man' is not said of every human. 'If he does not believe according to his children, but regarding his angels he thought somewhat crookedly, he struck those dwelling in clay houses, from which we ourselves are from the same clay, in the manner of chaff. And from morning until evening they are no longer.'

He wants to lead the proof from the greater thing and make it certain that every man is under sin, saying that even the children of God are not believed by Him, which is to say: they are not as if they were unshakeable. 'But regarding his angels he thought somewhat crookedly' of those having sinned. And if this is so, much more according to those dwelling in clay houses. Since they have happened to be from the same clay, He will not spare those sinning, sending the punishments to them in the manner of chaff, who also will not endure His judgment many times from morning until evening.

But indeed this is the most complete understanding of the things said; for if anyone were to seek whence this man has this impression concerning the departed angels, through whom he says God thought somewhat crookedly, it would be said to this: that while being a sensible man, he knew that the angels are not naturally good, but are liable to change. And it is not incongruous for him even from the demonized...

Greek · §28

ὅτι· κἂν διεγεῖραι αὑτὸν θέλῃ ἄνθρωπος πρὸς κατανόησιν, διαφεύγει αὐτὸν ἡ ἀκρίβεια μορφὴ εἰρημένη. τούτῳ ὅμοιον ἂν εἴη τό· "βαθὺ βάθος, τίς εὑρήσει αὐτήν." "ἀλλ' ἢ αὔραν καὶ φωνὴν ἤκουον." θαυμαστὰ γάρ τινα καὶ ἀπηχήματα τῆς διοικήσεως τῆς ἀπὸ θεοῦ δέχεται συνέσει τις χρώμενος. καὶ οὐ πάντηι σθένει γε καταλαβεῖν, καὶ μάλα εἰκότως· εἰ γὰρ Παῦλος ἐν Χριστῷ λαλῶν φησιν· "ὦ βάθος πλούτου καὶ σοφίας καὶ γνώσεως θεοῦ. ὡς ἀνεξεραύνητα τὰ κρίματα αὐτοῦ καὶ ἀνεξιχνίαστοι αἱ ὁδοὶ αὐτοῦ", 107 πόσῳ ὁ τοῖς ἀνθρωπίνοις λογισμοῖς ἐπιβάλλων ἀτονήσει πρὸς τὴν κατάλημψιν; "τί γάρ; μὴ καθαρὸς ἔσται βροτὸς ἐναντίον κυρίου ἢ ἀπὸ τῶν ἔργων αὐτοῦ ἄμεμπτος ἀνήρ;" σύνεσιν ἀνθρωπίνην ἔχειν ὑπεθέμεθα καὶ ἐν τοῖς προλαβοῦσιν τοὺς φίλους τοῦ Ἰώβ. καὶ γὰρ οὐ μικρὸν δεῖγμα συνέσεως τὸ βασιλεῖς ὄντας καταλιπεῖν μὲν τὰς χώρας, παραγενέσθαι δὲ διὰ συνπάθειαν τοῦ Ἰώβ, καίτοι διαλαμβάνοντες ὡς οὐκ ἀπήλλακται ἁμαρτημάτων. ὅμως δ', εἰ καὶ 30 ἀνθρωπίνοις χρῶνται λογισμοῖς, ἀλλὰ γοῦν καὶ διασφάλλονται. ὡς γὰρ οὖν προείρηται, μίαν αἰτίαν τῶν ἐπαγωγῶν τιθέμενοι οἴονται καὶ τὸν Ἰὼβ δι' ἁμαρτίας πεπονθέναι, ἀπὸ πιθανοῦ λόγου ἐπὶ τοῦτο ἀγόμενοι, τὸ ἀσθενὲς τῆς ἀνθρωπίνης ἐννοοῦντες φύσεως. διὸ καὶ ὁ Ἐλιφὰζ τὰ προκείμενά φησιν· "τί γάρ; μὴ καθαρὸς ἔσται βροτὸς ἐναντίον κυρίου, ἢ ἀπὸ τῶν ἔργων αὐτοῦ ἄμεμπτος ἀνήρ;" τοῦτο μενοῦν πιθανὸν ὑπάρχον, εἰ κατὰ τὴν ἔννοιαν αὐτοῦ ἐξετάζοιτο, ἔχει τὸν ἔλεγχον. εἰ γὰρ δι' ἁμαρτίας ὁ περιπίπτων ἀνιαροῖς θλίβεται, οὐδεὶς δὲ καθαρός, οὐδεὶς ἐκτὸς ἀνιαρῶν ὑπῆρξεν ἄν. ἀλλὰ ταῦτα μὲν οὗτος, ἡ δὲ θεία παίδευσις 108 διδάσκει, ὡς καὶ πονηροὶ ἄνθρωποι καὶ τὰ πάντα ἐν ἁμαρτίαις ὄντες ἀπερίστατον τὸν βίον ἑαυτῶν διήγαγον. ὧν ἐστιν ὁ σὺν τῷ Λαζάρῳ πλούσιος καθ' ἡμέραν εὐφραινόμενος λαμπρῶς βύσσον τε καὶ πορφύραν ἐνδιδυσκόμενος μέχρις ὑστέρας ἀναπνοῆς διαμείνας ἐν ἡδίστῃ διαγωγῇ, τοῦ Λαζάρου δικαίου μαρτυρουμένου καὶ μὴ ἐσχηκότος ἐνταῦθα ἀνάπαυσιν. ἀλλὰ καὶ ὁ ἀκούσας· "ἄφρων, ταύτηι τῇ νυκτὶ αἱροῦσιν τὴν ψυχὴν ἀπὸ σοῦ. ἃ δὲ ἡτοίμασας, τίνι ἔσται;" οὐ περιστάσει κοινωνήσας ἀναγέγραπται. καὶ τοῦτο δὲ παιδεύει ὁ θεῖος λόγος, εἰ καὶ οὗτος αὐτὸ εἶπεν ἀνθρωπίνως, ὅτι οὐχ ὁ καθαρὸς πάντως καὶ ἐναντίον κυρίου τοιοῦτός ἐστιν. τοῦτο δὲ δείκνυται ἐκ τοῦ· "ἄστρα δὲ οὐ καθαρὰ αὐτοῦ ἐνώπιον", καὶ τοῦ ἐν Ψαλμοῖς· "οὐ δικαιωθήσεται ἐνώπιον σοῦ πᾶς ζῶν." οὐ γὰρ εἶπεν· «οὐδεὶς δικαιοῦται», ἀλλ'· «ἐπίπροσθεν σοῦ». εὑρήσεις γοῦν ὡς πρὸς θεὸν ἀπολειπομένους πάντας, καὶ οὐ καθ' ὑπερβολὴν ἔχουσιν. ὁ Μωσῆς μὲν γὰρ καίτοι "πεπαιδευμένος πάσῃ σοφίαι Αἰγυπτίων" φησίν· "οὔκ εἰμι ἱκανὸς λαλῆσαι πρὸ τῆς χθὲς καὶ πρὸ τῆς τρίτης καὶ ἀφ' οὗ σὺ ἤρξω λαλεῖν τῶι θεράποντί σου." παρόντος γὰρ τοῦ ὑπερ109 βάλλοντος δοκεῖ ἐλάττων εἶναι. ἢ καὶ μεθ' ἕτερα λέγων· "ἐγὼ δὲ ἄλο γός εἰμι." ἀλλὰ καὶ Ἀβραὰμ ὁ "φίλος θεοῦ" χρηματίσας λέγει· "ἐπειδὴ ἠρξάμην λαλεῖν πρὸς τὸν κύριόν μου, ἐγὼ δέ εἰμι γῆ καὶ σποδός." οὐ καθάπαξ δὲ ἀτιμ̣α´̣ζει ἑαυτόν, ἀλλὰ ἀφ' οὗ ἤρξατο λαλεῖν πρὸς θεόν. "βροτὸς" δὲ καὶ "ἀνὴρ" εἰ παρὰ τοῦ Ἐλιφὰζ ἐκ παραλλήλου εἴρηται, ἀλλ' ἡμεῖς ἀκριβέστερον ἐπιβαλόντες τῶι λόγωι φαμέν, ὅτι τὸ μὲν βροτὸς οἷόν τέ ἐστι ἐπὶ γυναικὸς τετάχθαι. τὸ γὰρ ἀνὴρ οὐκ ἐπὶ παντὸς ἀνθρώπου λέγεται. "εἰ κατὰ παίδων αὐτοῦ οὐ πιστεύει, κατὰ δὲ ἀγγέλων αὐτοῦ σκολιόν τι ἐπενόησεν, τοὺς δὲ κατοικοῦντας οἰκίας πηλίνας, ἐξ ὧν καὶ αὐτοὶ ἐκ τοῦ αὐτοῦ πηλοῦ ἐσμεν, ἔπαισεν αὐτοὺς σητὸς τρόπον. καὶ ἀπὸ πρωΐθεν μέχρις ἑσπέρας οὐκέτι εἰσίν." ἀπὸ τοῦ μείζονος τὴν ἀπόδειξιν ἐπαγαγεῖν βούλεται καὶ πιστο ποιῆσαι, ὅτι πᾶς ἄνθρωπος ὑφ' ἁμαρτίαν ἐστὶν λέγων, ὅτι καὶ οἱ παῖδες τοῦ θεοῦ παρ' αὐτῶι οὐ πιστεύονται, ὅ ἐστιν· οὐχ ὡς ἄτρεπτοί εἰσιν. "κατὰ δὲ ἀγγέλων ἑαυτοῦ σκολιὸν ἐπενόησεν" ἁμαρτόντων. εἰ δὲ τοῦτο, πολλῷ πλέον κατὰ τῶν οἰκούντων τὰς πηλίνας 110 οἰκίας. καὶ αὐτῶν ἐκ τοῦ αὐτοῦ πηλοῦ τυγχανόντων ἁμαρτανόντων οὐ φείσεται, σητὸς τρόπον τὰς κολάσεις αὐτοῖς ἐπιπέμπων, οἳ καὶ κρίματι αὐτοῦ ἀπὸ πρωΐθεν πολλάκις ἕως ἑσπέρας οὐχ ὑπομενοῦσιν. ἀλλὰ μὲν οὖν αὕτη ἡ ὁλοσχερεστάτη νόησις τῶν εἰρημένων, ζητήσειεν δ' ἄν τις, πόθεν οὗτος ἔχει διάλημψιν περὶ τῶν παραβεβηκότων ἀγγέλων, καθ' ὧν σκολιὸν ἐπινενοηκέναι τὸν θεόν φησιν. πρὸς ὃ λεχθείη, ὅτι ἅτε συνετὸς ὢν ἀνὴρ οἶδεν, ὡς οὐ κατὰ φύσιν ἀγαθοὶ τυγχάνουσιν, ἀλλὰ τρεπτοὶ οἱ ἄγγελοι. οὐκ ἄτοπον δὲ αὐτὸν καὶ ἐκ τῶν δαιμονιζομένων

The Nature of Divine Providential Correction§29

29To understand this concerning men, about whom the divine teaching says: 'And he has kept those angels who did not observe their own rank in darkness.' And he says that men dwell in houses of clay instead of the material things, saying more simply that men were composed of the same clay. For not even the soul is of clay; for the body has been said to be clay.

'He struck them in the manner of a threshing floor.' This indicates the punishments sent against them as being insignificant. This is shown in Wisdom 11. But also the prophet says: 'The ruler asks, and the judge spoke peaceful words; it is the incense of his soul. And I will bring out their good things like a grain being threshed and walking according to a rule in a day of scrutiny' (Job 36:1-3), which is indicated by the continuous and sudden nature of the punishments and that which is sifted. For this indicates a rule. For if not 'he brings wrath day by day,' but 'he gives to each according to his works,' he makes this a rule instead of mixing it with goodness.

'Because they were not able to help themselves, they perished. For he breathed into them and they were dried up; they perished because they did not have wisdom.' Holding to the same principle, according to which she thinks that events happen through sin, and she says these things also. Since they were not able to help themselves through virtue after recognizing the evils, the afflictions followed them. And this she places under understanding: being unable to repel the severity of what came upon them through weakness, they perished, demonstrating the insignificance of human power.

This indeed and what follows seems to signify: 'For he breathed into them and they were dried up.' For it indicates that an overwhelming onslaught was not necessary against them, but only the breathing, which sufficed for their destruction, which he called loss. And from the same failing intellect follows: 'They perished because they did not have wisdom,' unaware that many wise men are afflicted...

They cast about. 'And call out, if anyone will obey you, or if you see any of the holy angels.' It seems as if he is providing an exhortation leading the holy one toward repentance, so that having come for the purpose of entreaty, he might happen to find one who assists and listens. And he also presents the phrase, 'or if you see any of the holy angels,' as being aware that they are not holy angels. For if he did not know this, the addition would be superfluous; it is as if he is distinguishing a holy one from a non-such. But those who say he is mocking claim that he says this ironically.

Regarding the beginning, he speaks again of the error, saying that through sin [10-15] so that he may know [15-20], 'for anger refutes the fool, and jealousy strikes the fallen one to death' (Proverbs 24:22). Thus it is to be read. [The text is heavily corrupted/gapped here] such as those who are displeasing to the providence of God. Why then do I myself fall into such calamities [8-12] and lose honor [6-10] according to what is said: 'Do not rejoice when your enemies rejoice, nor let your heart be glad when they stumble' (Proverbs 24:17), or 'jealousy of those who do lawlessness' (Proverbs 27:4). Jealousy is like it. And a second retribution [2-6] is added to the first [5-10], even if in irony. The phrase 'And call out, if anyone will obey you' will seem to have been spoken naturally, as if no one obeyed. The text is gapped as has been said.

'But I have seen fools casting seed, but immediately their harvest was ruined.' The text is gapped the mind under the roots... [the text is heavily corrupted/gapped here]... a many-rooted thing holds... and he speaks of human things happening, for immediately their harvest was ruined. To a great extent... the text is gapped... and the rich to be changed into poverty many times. But it is not to be praised for what is surrounding it, but rather for the... the text is gapped... of this living... the nature of such arrogance, for the divine letter is...

Greek · §29

ἀνθρώπων τοῦτο ἐννοεῖν, περὶ ὧν ἡ θεία διδασκαλία φησίν· "ἀγγέλους δὲ τοὺς μὴ τηρήσαν τας τὴν ἑαυτῶν τάξιν ὑπὸ ζόφον τετήρηκεν." κατοικεῖν δὲ οἰκίας πηλίνας τοὺς ἀνθρώπους φησὶν ἀντὶ τοῦ ὑλικάς, ἁπλούστερον καὶ τοὺς ἀνθρώπους ἐκ τοῦ αὐτοῦ πηλοῦ συνεστάναι λέγων. οὐ γὰρ καὶ ἡ ψυχὴ ἐκ πηλοῦ· τὸ γὰρ σῶμα πήλινον εἴρηται. "ἔπαισεν αὐτοὺς σητὸς τρόπον." τὴν κατ' αὐτῶν ὡς εὐτελῶν ἐπιπεμπομένην 31 κόλασιν δηλοῖ. τοῦτο ἐν 111 τῇ Σοφίαι δηλοῦται. ῃαξατ ῃαξατ ῃαξατ ῃαξατ ῃαξατ ἀλλὰ καὶ ὁ προφήτης φησίν· "ὁ ἄρχων αἰτεῖ καὶ ὁ κριτὴς εἰρηνικοὺς λόγους ἐλάλησεν· καταθύμιον ψυχῆς αὐτοῦ ἐστιν. καὶ ἐξελοῦμαι τὰ ἀγαθὰ αὐτῶν ὡς σὴς ἐκτρώγων καὶ βαδίζων ἐπὶ κάνονος ἐν ἡμέρᾳ σκοπιᾶς", ὅπερ δηλοῖ τὸ ἀθρόον καὶ αἰφνίδιον τῶν κολάσεων καὶ τὸ κεκρι μένον. τοῦτο γ̣ὰρ κανὼν δηλοῖ. εἰ γὰρ μὴ "ὀργὴν ἐπάγει καθ' ἑκάστην ἡμέραν", ἀλλ' "ἀποδίδωσιν ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ", κανόνι τοῦτο ποιεῖ μετὰ τοῦ κεραννύναι τὴν ἀγαθότητα. "παρὰ τὸ μὴ δύνασθαι αὐτοὺς ἑαυτοῖς βοηθῆσαι ἀπώλοντο. ἐνεφύσησεν γὰρ αὐτοῖς καὶ ἐξηράνθησαν, ἀπώλοντο παρὰ τὸ μὴ ἔχειν αὐτοὺς σοφίαν." ἔτι τῆς αὐτῆς ἀρχῆς ἐχόμενος, καθ' ἣν οἴεται δι' ἁμαρτίας τὰ περιστατικὰ συμβαίνειν, καὶ ταῦτά φησιν. ἐπειδὴ γὰρ δι' ἀρετῆς οὐκ ἐδυνήθησαν μεταγνόντες τῶν κακῶν βοηθῆσαι ἑαυτοῖς, ἠκολούθησεν αὐτοῖς τὰ θλιβηρά. καὶ τοῦτο δὲ ὑπο 112 βάλλει νοει῀̣ν· δι' ἀσθένειαν τὴν τῶν ἐπελθόντων δεινότητα ἀπώσασθαι μὴ δυνηθέντες ἀπώλλυντο, τὸ εὐτελὲς τῆς ἀνθρώπου δυνάμεως ἐπιδεικνύντες. τοῦτο γοῦν καὶ τὸ ἐπιφερόμενον φαίνεται σημαῖνον· "ἐνεφύσησεν γὰρ αὐτοῖς καὶ ἐξηράνθησαν." δηλοῖ γάρ, ὅτι οὐκ ἐδέησεν ὑπερβαλλούσης ἐπιφορᾶς κατ' αὐτῶν, ἀλλ' ἐμφυσήσαντος μόνον, ὅπερ ἤρκεσεν ἐπὶ ἀναίρεσιν αὐτῶν, ἣν ἀπώλειαν εἶπεν. τῆς αὐτῆς δὲ τῆς φθασάσης διανοίας ὑπάρχων ἐπάγει τό· "ἀπώλοντο διὰ τὸ μὴ ἔχειν αὐτοὺς σοφίαν", ἀγνοῶν, ὅτι πολλοὶ σοφοὶ ἀνιαροῖς ὑπερβάλλουσι περιέπεσαν. 112 "ἐπικάλεσαι δέ, εἴ τίς σοι ὑπακούσεται, ἢ εἴ τινα ἁγίων ἀγγέλων ὄψῃ." προτροπὴν ὡς ἔοικε προσάγει τῷ ἁγίῳ πρὸς μετάνοιαν ὁρῶσαν, ἵν' ἐκ τούτου ἐπὶ παράκλησιν ἐλθὼν τύχῃ τοῦ ἐπικουροῦντος καὶ ἐπακούσαντος. παρίστησιν δὲ καὶ τό· "εἴ τινα ἁγίων ἀγγέλων ὄφει" ἐπιστάμενον αὐτόν, ὅτι εἰσὶν οὐχ ἅγιοι ἄγγελοι. εἰ γὰρ μὴ τοῦτο ἐγίγνωσκεν, περιττὴ ἡ προσθήκη· ὥσπερ διαστέλλων ἅγιον ἀπὸ μὴ τοιούτου τοῦτό φησιν. εἰσὶν δὲ οἱ λέγοντες, ὅτι ταῦτα εἰρωνευόμενος λέγει. τῆς ἀρχῆς 113 πάλιν τῆς ἐσφαλμένης ἔχεται λέγων, ὅτι 10–15 δι' ἁμαρτίας 15–20 ἵνα γνω 15–20 "καὶ γὰρ ἄφρονα ἀναιρεῖ ὀργή, πεπλανημένον δὲ θανατοῖ ζῆλος." πρ 15–20 σιν οὕτως 15–20 λεσαι. εἰ χ 15–20 σαι σοι ἀφρ 15–20 πεσοντ̣ 15–20 καλεῖν τ̣ 15–20 βοήθειαν 15–20 καὶ αυτη 15–20 ται ὅταν 15–20 τινες καὶ · 15–20 λου ἀντὶ του῀̣ κ̣ 10– 15 τοῦνται τοιαυτ 10–15 τῶν δυσαρεστούντων τῇ τοῦ θεοῦ προνοίᾳ· διὰ τί ἐγώ γε̣ τοσούτοις ἀνιαροῖς περιπίπτω 8–12 τε καὶ τὴν τιμὴν 6–10 κατὰ τὸ λεγόμενον· "μὴ παραζήλου ἐν πονηρευομένοις μηδὲ ζήλου τοὺς ποιοῦντας τὴν ἀνομίαν." ·α̣ι ζῆλος 5–10 του ὅμοιος̣ αὐτοῦ ο̣· 5–10 δευτέραν δὲ ἀπόδοσιν 2–6 τα πρὸς τὴν πρώτην 5–10 κἂν κατ' εἰρωνείαν · 5–10 τό· "ἐπικάλεσαι δέ, εἴ τίς σοι ὑπακούσεται", δόξει οἰκείως ει᾿̣ρηκέναι ὅτι οὐχ̣ υ῾̣πακου···· 4–6 114 15–20 λος ὡς εἴρηται. "ἐγὼ δὲ ἑώρακα ἄφρονας ῥίζαν βάλλοντας, ἀλλ' εὐθέως̣ ἐβρώθη αὐτῶν ἡ δίαιτα." 14–18 νους ὑπὸ τῶν 14–18 ῥίζας δυνα14–18 τ̣ο πολυσχι14–18 παντὶ ἀνε 14–18 πολύρριζος ει 14–18 νέχειν καὶ 10–14 ἀνθρώπινα λέγει 12–16 συμβαῖνον εὐθέως γὰρ ἐβρώθη αὐτῶν ἡ δίαιτα 12–16 · ἐπὶ τὸ πολύ 14–18 ·τα ὡς τὸν ὑ12–16 ·νε̣υ̣όμενον με12–16 ι̣ν καὶ τὸν πλούσιον πολλάκις εἰς πενίαν μεταβάλλεσθαι 8–12 ·τι δὲ περιόντος 8–10 αινει ἀλλὰ γοῦν του 6–8 κατὰ ζῆν τοῦτο ἐλθόν6–8 ·τα τῆς ἀλαζονείας 4–6 τοιαύτην τὸ θεῖον γράμμα γὰρ

The Transfer of Wealth and the Inevitability of Suffering§30

30He presents the thought in the Psalms, as it is said: 'I saw the impious one being exalted and puffed up like the cedars of Lebanon; and they passed by and behold, he was not, and I sought him and the place of him was not found' (Ps 73:9). For evil, not subsisting... I say, is unless in the choice of the one acting. If indeed that choice, being made, ceases, evil no longer has its composition; therefore his existence is in his choosing.

'Crush the arm of the sinner and the wicked, his sin shall be sought; and it shall not be found through itself' (Job 5:8). For because it is unsubstantial, it is not found; for evil is not an essence, but has being having been produced in choice. Again, when the wandering and the evil cease.

But concerning evil in general it has been said: 'And injustice lied about itself.' Just as we often say that the earth and its inhabitants and the good are being deceived by poverty, so also evil is said to lie about itself, no longer being present, when 'all pain, distress, and sighing flees away' (Ps 102:3). And the diet of the punishment being carried out is made thin.

'Would their children be far from salvation. But they were punished at the doors of Hyssop and there shall be no one being taken out' (Ps 106:10). He prays that some discipline may come to the boastful, so that pleasant and human good things may turn away from them, which he called 'salvation'; for such a labor will happen to them. He says, 'they were punished,' meaning they were treated with contempt, being humbled by lesser ones, with no one being a helper.

For humiliation is profitable to the proud, first, so that through such a thing an immoderate evil may be generated, and second, so that they may be disciplined again. And 'they were punished' is derived from 'kolos', which is 'kolobos'; for a small pig is called 'kolobron'. 'For what those gathered, the righteous shall be given' (Matt 13:43). Even if saying this humanly, he would provide a good account, claiming that just as the impious gather, the righteous eat, unless something paradoxical seems to be happening; for not at all is it found to be so. And in the Divine Proverbs it is said: 'Wealth of the impious is stored up for the righteous' (Prov 13:22), which...

Yet we do not necessarily accept this for the sake of history. Since it has been said proverbially, it follows that the Jews are said to be rich, having both law and prophet, though they did not use them properly. This wealth was transferred to the nations. For the vine 'shall be removed' and 'shall be given to a nation that produces its fruits' (Matt 21:43). 'And they themselves shall not be set apart from evils; their strength shall be siphoned off.' He says that not only do the ungodly grasp at wealth, but they shall never be set apart from evils. And their power itself shall be completely emptied, from the transfer of that which is being siphoned until nothing even liquid remains; consider these things, if he speaks them in a proverbial way.

Know, however, that these things will not necessarily happen to the wicked; for many have received the end of this life in clarity of mind. If, moreover, he speaks these things having an apprehension of the coming age and of punishment, consider this also. But what the holy man says regarding those who prosper unjustly, advising the one who pays attention: 'Do not fear when a man prospers, for he will not take all things with him in dying, nor will the glory of his wealth grasp him.' Throughout his whole word, he speaks of these heavy evils: poverty, sickness, infamy, and dishonor.

'For toil shall not come forth from the earth, nor shall labor spring up from the mountains, but man is born of toil, and young vultures fly the heights' (Job 5:7; 38:7). The curses which he brought upon the ungodly, or which he wished to show must fall upon them, he says he did reasonably; for it is the lot of men to fall into tribulations and not to be without suffering (Job 5:7). And the word may also be exhortatory, as it is the custom to say to the many: 'You have not suffered anything outside of human nature; for indeed we have life in toil.' And the very being born of us happens in toil and ill-suffering, among the myriads of those existing and those being born in hardship.

If you are able to interject the word concerning the one born blind into this, consider it. For concerning him, 'the disciples of Jesus asked him: Did this man sin or his parents, that he was born blind?' (John 9:2). 'But young vultures fly the heights' is similar to saying that a person without soul does not fly in evil. And young vultures, he says, in the heights...

Greek · §30

τὴν νόησιν παρίστησιν ἐν ψαλμοῖς ἀπὸ ἁγ̣ίου λεγόμενον· "εἶδον ἀσεβῆν ὑπερυψούμενον καὶ ἐπαιρόμενον ὡς τὰς κέδρους τοῦ Λιβάνου· καὶ παρῆλθον καὶ ἰδοὺ οὐκ ἦν, καὶ ἐζήτησα αὐτὸν καὶ οὐχ εὑρέθην ὁ τόπος αὐτοῦ." 5–8 γὰρ τὸ κακὸν οὐδ' ὑφιστάμενον ···πειτ··μ̣αι̣ εἰ μὴ ἐν τῆι 115 προαιρέσει τοῦ ἐνεργ̣οῦντ̣ος. ἂν γοῦν ἐκεῖνος προαιρούμενο̣ς παύσηται, οὐκέτι τὸ κακὸν σύστασιν ἔχει ··δη δι····· ···ς̣ ἐστιν ἡ προαιρετικὴ αὐτοῦ ὕπα̣ρ̣ξις. "σύντριψο̣ν̣ τ̣ὸν βραχίονα του῀̣ ἁμαρτωλοῦ καὶ πο̣ν̣η̣ροῦ, 32 ζητηθήσεται ἡ ἁμα̣ρ̣τία αὐτοῦ· καὶ οὐ μὴ εὑρ̣εθῇ δι̣' αὑτήν." διὰ γὰρ το`̣ ἀνυπόστατος εἶναι οὐχ εὑρίσκεται· οὐ γα`̣ρ οὐσία̣ ε᾿̣σ̣τ̣ι`̣ν̣ ἡ κακία, ἀλλ' ἐν προαιρέσε̣ι̣ γ̣ε̣γ̣ε̣ν̣νημένη ἔχει τὸ εἶναι. πάλιν παυσαμένης τῆς πλάν̣ης κ̣α̣ι`̣ η῾̣ κ̣α̣κία συναπέρχεται. α᾿̣λλὰ γοῦν̣ περὶ τῆς καθόλου κακίας εἴρηται· "καὶ ἐψεύσατο ἡ ἀδικία ἑαυτήν." ὥσπερ γὰρ λέγομεν πολλάκις ψεύδεσθαι πόρον̣ τὴν γῆν τὸν̣ οἰκεῖον καὶ τὸν ἀγαθ̣όν, οὕτως κα̣ι`̣ ἡ κακία ψεύδεσθαι λέγεται αὑτὴν μηκέτι ἐξα····· ··· γινομένης, ὅταν "ἀποδρᾷ ···· πᾶσα ὀδύνη καὶ λύπη καὶ στ̣ε̣ναγμός". βιβρώσκεται δὲ ἡ δίαι̣τα τῆς κολάσεως ἐπιτελουμε´̣νης. "πόρρω γένοιντο οἱ υἱοὶ αὐτῶν ἀπὸ σωτηρίας. κολαβρισθει´̣ησαν δὲ ἐπὶ θύραις η῾̣σσόνων καὶ οὐκ ἔσται ὁ ἐξαιρούμενος." παίδευσίν τινα ἐπεύχεται γενέσθαι̣ 116 τοῖς ἀλάζοσιν, ἵνα τὰ ἡδέα καὶ τὰ ἀν θρώπινα ἀγαθὰ ἀποστῇ αὐτῶν, ἅπερ "σωτηρίαν" ἐκάλεσεν· οὕτω γὰρ συμβήσεταί τις αὐτοῖς πόνος. λέγει δέ· "κολαβρισθείησαν", εὐτελισθείησαν ὑπὸ ἐλαττόνων ταπεινούμενοι μηδενὸς ὄντος τοῦ βοηθοῦντος. συμφέρει γὰρ τῶι ὑπερηφάνωι ταπείνωσις, πρῶτον μέν, ἵνα τοιούτῳ ἀργία τῆς ἀμέτρου κακίας γένηται, ἔπειτα, ὅπως καὶ ὡς̣ ·····αι μεταπαιδευθῇ. τὸ δὲ κολαβρισθείησαν παρῆκται ἀπὸ τ̣οῦ κόλου, ὅ ἐστιν̣ κολοβοῦ· λέγεται γὰρ κ̣όλοβρον τὸν μικρὸν εἰ῀̣ν̣αι χοῖρον. "ἃ γὰρ ἐκεῖνοι συνήγαγον, δίκαιοι ἔδονται." οὑ῀̣τος καίτοι ἀνθρωπίνως αὐτὸ λέγων εὖ παρε´̣χοι τὸν ἀπολογισμὸν φάσκων, ὡς ἅπερ οἱ ἀσεβεῖς συνάγουσιν, οἱ δίκαιοι φάγονται, εἰ μὴ φαίνεταί ποτέ τι συμβαῖνον παράδοξον· οὐδὲ γὰρ πάντως τοῦτο οὕτως ἔχον εὑρίσκεται. ἐν δὲ ταῖς θείαις Παροιμίαις λέγεται· "θησαυρίζεται δικαίοις πλοῦτος ἀσεβῶν", ὅπερ πάλιν οὐκ ἀναγκαίως ἐπὶ ἱστορίας δεχόμεθα. ἐπειδὴ δὲ παροιμιωδῶς εἴρηται, ἀκολούθως λέγονται πλουτοῦν Ἰουδαῖοι νόμον τε καὶ προφήτας ἔχοντες, οἷς οὐκ ἐχρήσαντο δεόντως. οὗτος ὁ πλ̣ο̣ῦτος δ' ἐπὶ τὰ ἔθνη μετέστη· 117 "ἀρθήσεται" γὰρ ὁ ἀμπελὼν "καὶ δοθήσεται ἔθνει ποιοῦντι τοὺς καρποὺς αὐτοῦ". "αὐτοὶ δὲ ἐκ κακῶν οὐκ ἐξαίρετοι ἔσονται, ἐκ̣σιφ̣ω̣νισθείη αὐτῶν ἡ ἰσχύς." λέγει, ὅτι οὐ μόνον προσαφαιροῦνται τὸν πλοῦτον οἱ ἀσεβεῖς, ἀλλὰ ἐκ κακῶν οὐδέποτε ἐξαιρεθείησαν. τῶν δ' αὐτῶν καὶ ἡ δύνα̣μις αὐτῶν παντελῶς κενωθείη, ἀπὸ μεταφορᾶς τῶν σιφωνιζομένων πρὸς τὸ μη̣δὲν ἔτι υ῾̣γρὸν ὑπολείπεσθαι· ταῦτα μὲν ε̣ι᾿̣ ἀρατικῶς λέγει, σ̣υνεπίσκεψαι. οἶδε δέ, ὅτι συμβήσεται ταῦτα τοῖς φαύλοις οὐ πάντως· πολλοὶ γὰρ ἐν εὐγηρίᾳ τέλος τοῦ ζῆν τούτου ἐδέξαντο. εἰ δὲ καὶ διάλημψιν ἔχων μέλλοντος αἰῶνος καὶ κολάσεως ταῦτα λέγει, ἐπισκέψει καὶ τοῦτο. ἃ μέντοι ὁ ἅγιος περὶ τῶν πλουτούντων ἀδίκως τοιάδε παραινῶν τὸν προσέχοντά φησιν· "μὴ φοβοῦ ὅταν πλουτ̣η´̣σ̣ῃ̣ ἄνθρωπος, ὅτι οὐκ ἐν τῶι ἀποθνῄσκειν αὐτὸν λήμψεται τὰ πάντα οὐδὲ συνκαταλαβήσεται αυ᾿̣τῷ ἡ δόξα τοῦ πλούτου αὐτοῦ." δι' ὅλου δὲ τοῦ λόγου ἑαυτοῦ οὗτος κακὰ λέγει τὰ ἐπίπονα· πενίαν, νόσον, ἀδοξίαν, ἀτιμίαν. "οὐ γὰρ μὴ ἐξέλθῃ ἐκ τῆς γῆς κόπος, οὐδὲ ἐξ ὀρέων ἀναβλαστήσει 118 πόνος, ἀλλὰ ἄνθρωπος γεννᾶται πόνῳ, νεοσσοὶ δὲ γυπῶν τὰ ὑψηλὰ πέτ̣ον̣τα̣ι." τὰς ἀρὰς ἃς ἐπηράσατο κατὰ τῶν ἀσεβῶν ἢ ἃς εἶπεν αὐτοῖς ἕπεσθαι δεῖξαι βουλόμενος, ὅτι εὐλόγως ἐποιήσατο, φησίν· ἀνθρώπων γάρ ἐστιν τὸ περιπίπτειν θλιβηροῖς καὶ οὐκ ἀψύχων. δύναται δὲ καὶ ὡς παρακλητικὸς εἶναι ὁ λόγος, ὡς καὶ ἔθος ἐστὶν λέγειν τοῖς πολλοῖς ὅτι· οὐκ ἔξω τῆς ἀνθρωπίνης πέπονθας φύσεως· καὶ γὰρ ἐν πόνῳ τὸ ζῆν ἔχομεν. καὶ αὐτὸ δὲ τὸ γεννηθῆναι ἡμᾶς πόνωι καὶ κακοπαθείᾳ γίνεται, καὶ τῶν γεννώντων μυρία ὅσα ὑφισταμένων καὶ τῶν γεννωμένων ἐν μόχθῳ διαγόντων. εἰ δὲ δύνασαι παρεμβάλλειν τὸν περὶ τοῦ ἀπὸ γέννης τυφλοῦ λόγον τούτωι, συνεπίσκεψαι. περὶ γὰρ ἐκείνου "ἠρώτησαν τὸν Ἰησοῦν οἱ μαθηταὶ αὐτοῦ· οὗτος ἥμαρτεν ἢ οἱ γονεῖς αὐτοῦ, ἵνα τυφλὸς γεννηθῇ;". "νεοσσοὶ δὲ γυπῶν τὰ ὑψηλὰ πέτονται" ὅμοιον τῷ λέγειν, ὅτι ἀψύχων οὐχ ἅπτεται κάκωσις. καὶ νεοττοὶ δὲ γυπῶν, φησίν, ἐν ὕψει

Divine Providence and the Reversal of Fortune§31

31They fly, instead of saying: they are unceasing—for he does not live in wickedness—so that what he says is this: the soulless and the irrational, as if signifying the irrational through the young of the vultures a trial of retribution, a man wandering away because of such sins, which he says, following his own principle. 'Not indeed, but I will pray to the Lord, and I will call upon the Lord, the Master of all' (Job 1:21). Having accused the foolish and having said the following about them, he says, 'I do not rejoice as they do, but as one perceiving providence and knowing the Master of all, the God, I call upon Him, considering this to be proper.' Understand, then, that he does not have these whims as if he were sending them against a righteous man himself.

'The one doing great and unsearchable things, glorious and wonderful, of which there is no number. The one giving rain upon the earth, sending water upon the heaven below' (Job 9:10). He confesses God to be a provider of all things and a creator. And he does not have these whims as a wise man regarding human things. He also has a whim concerning the invisible and the visible, saying concerning the unsearchable and the great and the glorious, of rain and of water, which if he distinguishes water from the rain, would be the things from springs and snowdrifts and rivers. And these concepts are clearly present in many of the Scriptures, and not least even in Paul writing: 'In Christ were created the visible and the invisible, the earthly and the heavenly' (Colossians 1:16).

And this also must be considered, that from what happened to the holy Job, as a man having been led into fear, he marvels at the works of providence. And the 'there is no number' must be understood as referring to a man; for God knows all things. And it is not even wonderful where Solomon also says: 'God has given me the knowledge of things that exist, to know the true constitution of the world and the energy of the elements, the beginning and the middle and the end of time, the changes of the seasons' (1 Kings 3:9) and the following. For even things that are not countable by nature are uncountable to God, concerning which it is said: 'the multitude of the number of stars' (Psalm 147:4), and: 'but even the hairs of your head are all numbered' (Matthew 10:30), which is also given to the worthy to know for the sake of what is profitable, as it was said concerning Solomon: 'the one making the lowly into height and raising up the lost ones' (1 Samuel 2:8).

He ascends also to the providence according to men, and this, while remaining in discussion concerning God of all things, is that He Himself from on high makes the poor rich from the needy, from the submissive makes rulers, from the sick makes rulers healthy, and also the reverse. It is evident that these things, both being actually so and being seen and understood, exist for benefit, according to that which was said by the Holy Spirit: 'The Lord establishes kings and removes them' (Psalm 75:10), and 'Through me kings reign' (Psalm 74:10), and 'He raises the poor from the dust and lifts the needy from the ash heap' (Psalm 113:7).

And the precursor of the exaltation from God is our lowliness: 'For whoever humbles himself will be exalted, and whoever exalts himself will be humbled' (Luke 14:11), and again: 'God opposes the proud, but gives grace to the humble' (James 4:6). And regarding 'those having perished' to be 'raised up,' he speaks of those standing in crises and having been tested by change, the afflictions ceasing and the things of rest opposing them, which also happened to the blessed Job, remaining steadfast in the visible works of the soul. But if you take 'the one having perished' instead of 'the one having sinned,' then God 'raises these up' as a 'place of repentance' by providing teaching. But the blessed Job did not suffer such a loss, so that he might need such a resurrection. 'They devise many schemes, and their hands shall not do what is true' (Job 5:13).

Through all things concerning God, according to the way possible for himself, he explains with human understandings, moving not unfeasibly in many matters. Having explained concerning the providence of God and that through it dishonors and honors come about, and that certain humble things do not happen without Him, he moves to show that even if men use a great variety of wisdom, it is God's to provide the end. For indeed, 'the devising of many schemes' signifies to him that even if they should counsel and think themselves clever men, God erases these things, doing toward the benefit of each one. Often many men, having hoped, did not a little fail, and they received what was not expected, God governing, not man managing. Nor do such people have anything true in their own actions, those who, casting themselves upon themselves, thought to be self-sufficient in all things through their own counsels. And it is necessary...

Greek · §31

33 πέτονται, ἀντὶ τοῦ· ἀταλαίπωροί εἰσιν–οὐ γὰρ ἐν κακίᾳ ζῶ119 σιν–, ἵνα ὃ λέγει τοιοῦτον ᾖ· τὰ ἄψυχα καὶ τὰ ἄλογα–διὰ τῶν νεοσσῶν γὰρ τῶν γυπῶν τὰ ἄλογα σημαίνειν φαίνεται–οὐ δέχεται πεῖραν ἀνταποδόσεως, ἀνθρώπου διὰ τὰς ἁμαρτίας τοιούτων παραπολαύοντος, ὅπερ λέγει τῆι οἰκείᾳ ἀρχῇ ἑπόμενος. "οὐ μὴν δέ, ἀλλ' ἐγὼ δεηθήσομαι κυρίου, κύριον δὲ τὸν πάντων δεσπότην ἐπικαλέσωμαι." αἰτιασάμενος τοὺς ἄφρονας καὶ τὰ ἑξῆς εἰπὼν περὶ αὐτῶν ἐγὼ δέ, φησίν, οὐ χαίρομαι ὡς ἐκεῖνοι, ἀλλ' ἅτε πρόνοιαν ἐπιστάμενος καὶ εἰδὼς δεσπότην τῶν πάντων τὸν θεὸν ἐπικαλοῦμαι αὐτόν, πρέπειν τοῦτο ἡγούμενος. κατανόησον δέ, εἰ μὴ διάλημψιν ὡς περὶ δικαίου ἑαυτοῦ ἐξαποστεῖλαι βουλόμενος ταῦτά φησιν. "τὸν ποιοῦντα μεγάλα καὶ ἀνεξιχνίαστα, ἔνδοξά τε καὶ ἐξαίσια, ὧν οὐκ ἔστιν ἀριθμός. τὸν διδόντα ὑετὸν ἐπὶ τὴν γῆν, ἀποστέλλοντα ὕδωρ ἐπὶ τὴν ὑπ' οὐρανόν." προνοητὴν ὁμολογεῖ τῶν ὅλων καὶ δημιουργὸν τὸν θεόν. οὐκ ἀπεικὸς δὲ αὐτὸν ταύτας ἔχειν τὰς διαλήμψεις, ἄνδρα σοφὸν τὰ ἀνθρώπινα. ἔχει δὲ καὶ περὶ ἀοράτων καὶ ὁρατῶν διάλημψιν, περὶ 120 ἀνεξιχνιάστων λέγων καὶ μεγάλων καὶ ἐνδόξων ὑετοῦ τε καὶ ὕδατος, ὅπερ ὕδωρ εἰ διαστέλλοι τοῦ ὑετοῦ, τὰ ἐκ πηγῶν καὶ χειμάρρων καὶ φλεβίων εἴη̣ λέγων̣. ἔχεις δὲ καὶ πολλαχοῦ τῶν γραφῶν ταύτας τὰς ἐννοίας συνετώτατα, οὐχ ἥκιστα δὲ καὶ παρὰ Παύλῳ γράφοντι· "ἐν Χριστῷ ἔκτισται τὰ ὁρατὰ καὶ τὰ ἀόρατα καὶ τὰ ἐπίγεια καὶ ἐπουράνια." δεῖ δὲ καὶ τοῦτο λογίζεσθαι, ὅτι ἐκ τῶν τῷ ἁγίῳ Ἰὼβ συμβεβηκό των ὡς ἄνθρωπος εἰς φόβον ἀχθεὶς θαυμάζει τὰ τῆς προνοίας ἔργα. τὸ δ' "οὐκ ἔστιν ἀριθμὸς" νοεῖν δεῖ ὅτι ἄνθρωπος· θεὸς γὰρ τὰ πάντα οἶδεν. καὶ οὐδὲν θαυμαστόν, ὅπου καὶ Σαλομών φησιν· "ὁ θεὸς δέδωκέν μοι τῶν ὄντων γνῶσιν ἀληθῆ εἰδέναι σύστασιν κόσμου καὶ ἐνέργειαν στοιχείων, ἀρχὴν καὶ τέλος καὶ μεσότητα χρόνου, τροπῶν ἀλλαγὰς" καὶ τὰ ἑξῆς. οὐδὲ γὰρ τὰ φύσει μὴ ἀριθμητὰ καὶ θεῷ ἀναριθμητά ἐστιν, περὶ οὗ λέγεται· "ὁ ἀριθμῶν πλήθη ἄστρων, καί· "ὑμῶν δὲ αἱ τρίχες τῆς κεφαλῆς ἠρίθμηνται", ἅπερ καὶ τοῖς ἀξίοις εἰδέναι πρὸς τὸ συμφέρον δίδοται, ὡς περὶ Σολομῶντος εἴρηται. "τὸν ποιοῦντα ταπεινοὺς εἰς ὕψος καὶ ἀπολωλότας ἐξεγείροντα." 121 μεταβαίνει καὶ ἐπὶ τὴν κατὰ ἀνθρώπους πρόνοιαν καὶ τοῦτο διακείμενος περὶ τοῦ θεοῦ τῶν ὅλων, ὅτι αὐτὸς ἐξ ὕψους ταπεινοῖ ἐκ πενήτων πλουσίους, ἐξ ὑπηκόων ἄρχοντας, ἐκ νοσούντων ἄρχοντας ὑγιαίνοντας ἀπεργαζόμενος καὶ τὸ ἔμπαλιν. δῆλον, ὅτι καὶ τῷ ὄντι ταῦτα κα̣ι`̣ φαινόμενα καὶ νοούμενα ὑπάρχει συμφέροντα, τούτῳ τῷ ὑπὸ ἁγίου εἰρημένῳ· "κύριος κα̣θιστᾷ βασιλεῖς κα̣ὶ μεθιστᾷ", καὶ τῷ· "δι' ἐμοῦ βασιλεῖς βασιλεύουσιν", καὶ τῷ· "ὁ ἐγείρων ἀπὸ γη῀̣ς πτωχὸν καὶ ἀπὸ κοπρίας ἀνυψῶν πένητα." τῆς ὑψώσεως δὲ τῆς ἐκ θεοῦ προοίμιον ἡ ἐξ ἡμῶν ταπεινοφροσύνη· "ὁ" γὰρ "ταπεινῶν ἑαυτὸν ὑψωθήσεται καὶ ὁ ὑψῶν ἑαυτὸν ταπεινωθήσεται." καὶ πάλιν· "ὁ θεὸς ὑπερηφάνοις ἀντιτάσσεται, ταπεινοῖς δὲ δίδωσιν χάριν." "ἀπολωλότας" δὲ "ἐξεγείρεσθαι" λέγει τοὺς ἐν περιστάσεσι καταστάντας καὶ μεταβολῆς πειραθέντας παυούσης μὲν τὰ θλιβηρά, ἀντιδιδούσης δὲ τὰ τῆς ἀναπαύσεως, ὅπερ καὶ τῷ μακαρίῳ Ἰὼβ συμβέβηκεν ἑδραίω διαμείναντι ἐν τοῖς τῆς ψυχῆς ἐναρέτοις ἔργοις. εἰ δὲ τὸν ἀπολωλότα ἀντὶ τοῦ ἁμαρτήσαντος λάβοις, καὶ τούτους ἐξεγείρει 122 θεὸς "μετανοίας τόπον" διὰ διδασκαλίας παρέχων. ἀλλ' ὁ Ἰὼβ ὁ μακάριος οὐκ ἀπολώλει τοιαύτην ἀπώλειαν, ἵνα καὶ τοιαύτης ἐγέρσεως δεηθῇ. "διαλάσσοντα βουλὰς πανούργων, καὶ οὐ μὴ ποιήσουσιν αἱ χεῖρες αὐτῶν ἀληθές." διὰ πάντων περὶ θεοῦ κατὰ τὸν δυνατὸν ἑαυτῷ τρόπον διέξε̣ισιν ἐννοίαις ἀνθρωπίναις οὐκ ἀπιθανῶς ἐν πολλοῖς κινούμενος. διεξελθὼν περὶ προνοίας θεοῦ καὶ ὅτι δι' αὐτοῦ ἀδοξίαι καὶ δόξαι συμβαίνουσιν καὶ ταπεινοῦταί τις οὐκ ἄνευ αὐτοῦ, μέτεισιν ἐπὶ τὸ δεῖξαι, ὅτι κἂν μεγάλῃ ποικιλίᾳ συνέσεως ἄνθρωποι χρήσωνται, θεοῦ ἐστι τὸ τέλος παρασχεῖν. σημαίνει γοῦν αὐτῷ 34 τὸ "διαλάσσοντα βουλὰς πανούργων", ὅτι κἂν βουλεύσωνται καὶ νομίσωσιν ἑαυτῶν ἄνθρωποι πανοῦργον ἀναντίρρητον καὶ βέβαιον, ἐξαλάττει ταῦτα θεὸς πρὸς τὸ συμφέρον ἑκάστῳ ποιῶν. ἦ πολλάκις ἄνθρωποι ἐλπίσαντες οὐκ ὀλίγα ἀπέτυχον καὶ μὴ προσδοκηθέντα ἔσχον θεοῦ διοικοῦντος, οὐκ ἀνθρωπίνως οἰκονομοῦντος. οὐδ' αὖ τοιοῦτοι οὐδ' ἐν ταῖς πράξεσιν ἑαυτῶν ἀληθές τι ἔχουσιν, ὅσοι ἐφ' ἑαυτοῖς βαλλόμενοι 123 αὐτάρκεις πρὸς πάντα διὰ τῶν ἰδίων βουλῶν ἐτόπασαν εἶναι. δεῖ δὲ

Spiritual Blindness and Symbolic Afflictions§32

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32To know that in the divine scripture the name of cunning is placed not only in a reproachful sense but also in a praiseworthy one. For when it is said regarding wisdom, 'that I might give cunning to the guileless' (Ps 55:23), it is clear, as it speaks of prudence and a praiseworthy deed; for such a thing is given by wisdom. And again: 'the cunning one was averted from coming evils' (Jon 3:4), which indicates a sensible action, which is accomplished toward him in the manner of repentance when the onset of evils is proven, as the Ninevites did, fleeing the threat; for the wrath is dispersed by this repentance. That cunning is also placed reproachfully is shown in: 'I fear lest, as the serpent deceived Eve in his cunning, your thoughts might be made frivolous' (2 Cor 11:3). And we have the 'hands' signifying actions in the scripture, as this one also seems to have understood. For when it says: 'thorns grow in the hand of the drinker' (Prov 26:5), we do not take the part of the body to mean—for thorns do not grow upon that—but rather the actions, according to which one sins. Therefore, 'their hands shall not do' is true, since God is not willing to fulfill the outcomes of their counsels. 'He who seizes the wise in their prudence, and turns aside the counsel of the many-scheming' (Ps 58:12). That is, he seizes the devices of the wise by his own prudence, or by the prudence of those who shared from him, as Elisha seized the sophistry of Gehazi, whom he caught scheming, saying: 'Your servant has not gone right or left' (2 Kings 6:17). To whom, having understood his movement, he said: 'Was not my heart with you?' (1 Kings 20:42). He also turns aside the counsel of the many-scheming ones, like that of Ahithophel, having prayed the blessed David and saying: 'Turn away the counsel of Ahithophel' (2 Sam 15:31). Not only this, but he also turned aside the counsel of the 'lawless elders' and of Egypt, who had deliberated against prudence, thus as regarding Susanna, because of their many-scheming, saying: 'Squeeze me from every side,' and Joseph, in his youth, with prudence and movement, escaping the devices of the lawless woman of Egypt. 'Darkness shall meet them by day, and the noonday, having felt it, shall be like night; and they shall perish in war' (Dan 2:22). He says that as many as attempt beyond their own power as they think...

What they grasp without the inspiration of God, they find nothing, being overtaken by darkness and groping as if they were handling things in the night, being unable at all to perceive anything with precision. For just as a film lying over the eyes prevents the power of sight, so a passion of this kind acts upon the mind, causing it to fail to see even in bright and manifest things. Furthermore, their being stretched out signifies that ignorance is occurring, for they fail to see even at midday.

You might say that even one who believes in the evangelical message might still be called out in sins, being unable to see despite the presence of a great light; for in what he believes, light appears to him, but in what he does not use toward what is necessary with that light, he is blinded. This happened symbolically to the Egyptians; for they spent three whole days and three nights in darkness. And that they suffered this because of their own cause, it was not simply that the day was obscure to all, but to them alone, while the Israelites suffered nothing of the sort.

But also the men according to Sodom, being struck with invisibility, were shown through the senses symbolically to be being blinded according to their intellect. And those in the Kingdoms who were struck with invisibility [text corrupted: ῃαξατ ῃαξατ ῃαξατ ῃαξατ]. You do not say this without necessity, and you say that those who fall according to the truth through sophistical and plausible words fall into days of darkness and midday as if in night; but if the one standing for the truth exposes the thinness of their plausibility through proofs, they seem like the blind and the senseless, whom they are unable to withstand. They are also destroyed in the war, the struggle for the truth.

The symbols of these are the Egyptians, being led by Pharaoh and defeated by the Israelites by the help of God, and Goliath by David, and all those who were defeated by the servants of God according to the sensible. For these bring forth a sign that even the enemies of the wise according to the intellect are unable to stand against the truth advocated by them. But even more clearly is the example according to Moses, when he waged war against the Amalekites. For whenever the hands were lowered, a change occurred in the coming victory when they happened to be stretched upward toward God. From which it is shown, as the one with the high wisdom of the truth...

Greek · §32

εἰδέναι, ὅτι ἐν τῆι θείᾳ γραφῇ οὐ μόνον ἐπὶ ψεκτοῦ ἀλλὰ καὶ ἐπαινετοῦ τὸ τῆς πανουργίας ὄνομα κεῖται. ὅταν γὰρ λέγηται περὶ τῆς σοφίας· "ἵνα δῷ ἀκάκοις πανουργίαν", δῆλον, ὡς φρόνησιν λέγει καὶ πρᾶγμα ἐπαίνου ἄξιον· τοιοῦτον γα`̣ρ̣ ὑπὸ σοφίας δίδοται. καὶ πάλιν· "πανοῦργος κακῶν ἐπερχομένων ἀπεκρύβη" δηλοῖ συνετοῦ πρᾶξιν, ἥτις πρὸς αὐτοῦ ἐπιτελεῖται μετανοίας τρόπῳ, ὅταν ἐπιφορὰ κακῶν προσδόκιμος ᾖ, ὅπερ οἱ Νινευῖται ποιήσαντες διέφυγον τὴν ἀπειλήν· κρύπτεται γὰρ τὴν ὀργὴν μετανοίᾳ ταύτην διαδιδράσκων. ὅτι καὶ ψεκτῶς ἡ πανουργία κεῖται, δηλοῦται ἐν τῷ· "φοβοῦμαι, μή πως ὡς ὁ ὄφις ἐξηπάτησεν Εὕαν ἐν τῇ πανουργίᾳ αὐτοῦ, φθα ρῇ τὰ νοήματα ὑμῶν." "χεῖρας" δὲ τὰς πράξεις ἔχομεν σημαινομένας ἐν τῇ γραφῇ, ὡς καὶ οὗτος φαίνεται νενοηκώς. ὅταν γὰρ λέγῃ· "ἄκανθαι φύονται ἐν χειρὶ τοῦ μεθύσου", οὐ τὸ μέρος τοῦ σώματος ἐκλαμβάνομεν ὄν 124 –οὐ γὰρ ἐπὶ τούτῳ ἄκανθαι φύονται–, ἀλλὰ τὰς πράξεις, καθ' ἃς ἁμαρτάνει. "οὐ ποιήσουσιν" οὖν "αἱ χεῖρες αὐτῶν ἀληθές", τοῦ θεοῦ μὴ ἐῶντος τὰς ἐκβάσεις τῶν βουλευμάτων αὐτῶν πληροῦσθαι. "ὁ καταλαμβάνων σοφοὺς ἐν τῆι φρονήσει, βουλὴν δὲ πολυπλόκων ἐξέστησεν." ἤτοι τῆι φρονήσει τῇ ἰδίᾳ τὰς τῶν σοφῶν μηχανάς φησιν αὐτὸν καταλαμβάνειν ἢ τῇ τῶν ἀπ' αὐτοῦ μετεσχηκότων τῆς φρονήσεως, ᾗ Ἐλισαῖε τὴν σοφιστείαν τοῦ Γιεζί, ὃν κατείληφεν μηχανώμενον λαθεῖν αὑτὸν λέγων· "οὐκ ἀπῆλθεν ὁ δοῦλός σου δεξιὰν ἢ ἀριστεράν." πρὸς ὃν καταλαβὼν αὐτοῦ τὸ κίνημα εἶπεν· "οὐχὶ ἡ καρδία μου μετὰ σοῦ ἦν;" ῃαξατ ἀλλὰ καὶ τὴν βουλὴν τῶν πλεκόντων πανουργίας ἐξίστησιν ὡς τοῦ Ἀχιτοφέλ, εὐξαμένου τοῦ μακαρίου ∆αυὶδ καὶ λέγοντος· "διασκέδασόν μοι τὴν βουλὴν τοῦ Ἀχιτοφέλ." οὐ μὴν δέ, ἀλλὰ καὶ τὴν "τῶν παρανόμων πρεσβυτέρων" καὶ τῆς Αἰγυπτίας ἐξέστησε βουλὴν κατὰ σωφροσύνης βουλευσαμένων οὕτως, ὡς τὴν μὲν Σωσάνναν διὰ τὸ πολύπλοκον αὐτῶν εἰπεῖν· "στενά 125 μοι πάντοθεν", τὸν δὲ Ἰωσὴφ νεανικῷ καὶ φρονήματι καὶ κινήματι διαδρᾶναι τὰς τῆς Αἰγυπτίας παρανόμου γυναικὸς μηχανάς. "ἡμέρας συναντήσεται αὐτοῖς σκότος, τὸ δὲ μεσημβρινὸν ψηλαφήσαισαν ἴσα νυκτί, ἀπόλοιντο δὲ ἐν πολέμῳ." λέγει, ὅτι ὅσοι ὑπὲρ τὴν ἑαυτῶν δύναμιν ἐπιχειροῦσιν ὡς οἴεσθαι, ὅτι χωρὶς ἐπιπνοίας θεοῦ τι καταλαμβάνουσιν, οὐδὲν εὑρίσκουσιν, σκότῳ συνεχόμενοι ἀσαφίας ψηλαφῶντες καθάπερ ἐν νυκτὶ τὰ πράγματα, οὐδὲν ὅλως ἀκριβείας συνιδεῖν δυνάμενοι. ὥσ περ γὰρ ὑπόχυμα ὀφθαλμοῖς ἐπικείμενον κωλύει τὴν ὁρατικὴν δύναμιν, οὕτω τοιοῦτον περὶ τὸν νοῦν πάθος ποιεῖ καὶ ἐν τοῖς φωτεινοῖς καὶ φανεροῖς ἀβλεπτεῖν. ἐπιτεταμένως δὲ αὐτῶν σημαίνει τὴν ἄγνοιαν γίνεσθαι τῷ καὶ ἐν μεσημβρινῷ καιρῷ ἀβλεπτεῖν. λέγοις δὲ ἂν καὶ αὐτὸν τῷ πεπιστευκότι μὲν τῶι κηρύγματι τῷ εὐαγγελικῷ, ἐν ἁμαρτίαις δὲ ἔτι ἐνκαλεῖν δυναμένῳ φωτὸς μεγάλου παρόντος μὴ ὁρᾶν· ᾗ μὲν γὰρ πιστεύει, φῶς αὐτῷ φαίνεται, ᾗ δὲ οὐ χρῆται πρὸς τὸ δέον τῶι φωτί, τυφλώττει. γέγονε δὲ ταῦτα συμβολικῶς 126 τοῖς Αἰγυπτίοις· τρεῖς γὰρ ἡμέρας καὶ τρεῖς νύκτας ὅλας ἐφεξῆς ἐν σκότει διέτριψαν. καὶ ὅτι παρὰ τὴν αὑτῶν αἰτίαν τοῦτ' ἔπασχον, οὐ πᾶσιν α῾̣πλῶς ἀφεγγὴς ἦν ἡ ἡμέρα ἀλλὰ αὐτοῖς μόνοις, τῶν Ἰσδραηλιτῶν οὐδὲν τοιοῦτο πασχόντων. ἀλλὰ καὶ οἱ κατὰ Σοδομὰ ἄνδρες ἀορασίᾳ πληγέντες αἰσθητῇ συμβολικῶς ἐδείκνυντο τυφλώττειν κατὰ τὴν διάνοι αν. καὶ οι῾̣ ἐν ταῖς Βασιλείαις δὲ 35 ἀορασίᾳ πληγέντες, οἳ καί ῃαξατ ῃαξατ ῃαξατ ῃαξατ ου᾿̣κ̣ ἀναγκαστῶς δὲ ἐρεῖς καὶ τοὺς κατὰ τῆς ἀληθείας γινομένους διὰ σοφιστικῶν καὶ πιθανῶν λόγων περιπίπτειν ἐν ἡμέραι σκότῳ καὶ μεσημβρίᾳ καθάπερ ἐν νυκτί, ἀλλ' ἐπὰν ὁ συνιστάμενος τῇ ἀληθείᾳ ταῖς ἀποδείξεσιν τὸ σαθρὸν αὐτῶν τῆς πιθανότητος ἐλέγχῃ, πρὸς ἃς μὴ δυνάμενοι ἀντιστῆναι τυφλοῖς καὶ ἀνοήτοις ἐοίκασιν. οἳ καὶ ἐν πολέμῳ τῷ κατὰ τὸν ἀγῶνα τὸν ὑπὲρ τῆς ἀληθείας ἀπόλλυνται. ὧν σύμβολα οἵ τε Αἰγύπτιοι ὑπὸ Φαραὼ στρατευόμενοι καὶ ἡττηθέντες ὑπὸ τῶν Ἰσδραηλιτῶν θεοῦ 127 βοηθείᾳ καὶ Γολιὰθ ὑπὸ τοῦ ∆αυὶδ καὶ πάντες, ὅσοι ὑπὸ τῶν θεραπευτῶν τοῦ θεοῦ καὶ κατὰ τὸ αἰσθητὸν ἡττήθησαν. οὗτοι γὰρ δεῖγμα ἐκφέρουσιν τοῦ μηδὲ τοὺς κατὰ διάνοιαν πολεμίους τῶν σοφῶν δύνασθαι πρὸς τὴν πρεσβευομένην ὑπ' αὐτῶν ἀλή θειαν. οὐ μὴν ἀλλὰ καὶ τὸ κατὰ Μωσέα τούτου σαφέστατόν ἐστι δεῖγμα, ὅτε πρὸς Ἀμαλῆκα ἐπολέμει. ἡνίκα γὰρ αἱ χεῖρες καθεῖντο, τροπὴ ἐγίγνετο νίκης γιγνομένης ὅτε ἄνω πρὸς θεὸν ἐκτεταμέναι ἐτύγχανον. ἐξ οὗ παρίσταται, ὡς ὁ τῷ ὑψηλῷ φρονήματι τῆς ἀληθείας

Divine deliverance of the weak§33

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33Being unhindered and undefeated, he suffers 'false knowledge.' But he who turns downward toward the earth is blinded, and having been killed by ignorance, his intellect remains more inferior and more difficult.

'But the powerless one comes out from the hand of the powerful.' These things might be clearly indicated according to the form of the words, so that what is said might be: may the weak chance to find help, as if escaping the hands of the powerful. It is also possible to carry it forth from the narrative, so that it is thus: 'He who does great and unsearchable things, both glorious and wondrous, of which there is no number, he who gives rain upon the earth, who sends water upon those under heaven, who lifts up the lowly, who raises up those stumbling,' (Job 5:9) as it has been said, and the following. This one rescues all, even the powerless, from the hand of the powerful.

We have this in the Kings (1 Samuel 24), for Saul pursued David so fiercely that he had to hide in a cave, in which Saul was delighted. And what is the paradox? For being surrounded by enemies, he was saved by divine power, as if the enemy were given into his hand, even though by the virtue of non-retaliation (1 Samuel 24:10) he surpassed the slaughter against the opponent, not only by not striking down but also by teaching him to turn away from hardship. For having cut off 'the lobe of the ear' (1 Samuel 24:10) of him, he showed him that he was able even to cut off the head. Therefore, he instructs both: the care of God regarding his own servants, and his own non-retaliation, for which he calls upon the enemy to imitate him, teaching him that God rescues the powerless from the powerful and the oppressors.

'May there be hope for the powerless, and may the mouth of the unrighteous be stopped.' And the wording accords with the argument of Providence. If one is powerless, lacking in strength, let him not reject himself, let not every expectation be turned away; for hope is for the powerless. And the mouth of the unrighteous is also stopped when they swell with arrogance.

I will provide for the strength of the nations

Greek · §33

ἐπερειδόμενος ἀήττητος ὢν καὶ "τὴν ψευδώνυμον γνῶσιν" πατεῖ. ὁ δὲ κάτω περὶ τὰ γήϊνα στρεφόμενος τυφλώττων καὶ ἀγνοίαι σκοτωθεὶς τὴν διάνοιαν ἧτταν ὑπομένει χαλεπωτάτην. "ἀδύνατος δὲ ἐξέλθοι ἐκ χειρὸς δυνάστου." εἴη μὲν ταῦτα καὶ κατὰ τὸ σχῆμα τῆς λέξεως οὕτω δηλοῦντα εὐκτικά, ἵν' ᾖ τὸ λεγόμενον· γένοιτο τοὺς ἀσθενεῖς τυχεῖν βοηθείας, ὡς διαφυγεῖν τῶν δυνατῶν τὰς χεῖρας. δυνατὸν καὶ ὡς ἀπὸ διηγήσεως αὐτὸ φέρεσθαι, ἵν' ᾖ οὕτως· "ὁ ποιῶν μεγάλα καὶ ἀνεξιχνίαστα, ἔνδοξά τε καὶ εν ἐξαίσια, ὧν οὐκ ἔστιν 128 ἀριθμός, ὁ διδοὺς ὑετὸν ἐπὶ τὴν γῆν, ὁ ἀποστέλλων ὕδωρ ἐπὶ τὴν ὑπ' οὐρανόν, ὁ ταπεινοὺς ὑψῶν, ὁ ἀπο λωλότας ἐξεγείρων", ὡς εἴρηται, καὶ τὰ ἑξῆς. πάντας οὗτος καὶ τοὺς ἀδυνάτους ἐκ χειρὸς δυνατῶν ῥύεται. ἔχομεν τοῦτο ἐν ταῖς Βασιλείαις, ὁπηνίκα γὰρ ὁ Σαοὺλ τὸν ∆αυὶδ ἐδίωκεν οὕτως, ὡς εἰς σπήλαιον αὐτὸν ὑποκρύπτεσθαι, ἐν ᾧ καὶ ηὐλίσθη ὁ Σαούλ. καὶ τί τὸ παράδοξον; περιστοιχισθεὶς γὰρ ὑπὸ τῶν ἐχθρῶν δυνάμει θείᾳ διεσώθη, ὡς καὶ τὸν ἐχθρὸν ὑπὸ χεῖρα αὐτῷ δοθῆναι, εἰ καὶ ἀρετῇ ἀμνησικακίας ὑπερεῖδεν τὴν κατὰ τοῦ ἀντιπάλου σφαγήν, οὐ μόνον μὴ καθελὼν ἀλλὰ καὶ παιδεύων ἀποστῆναι τῆς μοχθηρίας. ἀποτεμὼν γὰρ αὐτοῦ "τὸ πτερύγιον τῆς διπλοΐδος" ἔδειξεν αὐτῷ, ὅτι καὶ τὴν κεφαλὴν ἀποτεμεῖν ἐδύνατο. ἀμφότερα οὖν παιδεύει, καὶ τὴν τοῦ θεοῦ περὶ τοὺς ἑαυτοῦ θεράποντας κηδεμονίαν καὶ τὴν ἑαυτοῦ ἀνεξικακίαν, ἐφ' ἣν εἰς μίμησιν αὐτοῦ προκαλεῖται τὸν ἐχθρὸν διδάσκων αὐτόν, ὅτι τοὺς ἀδυνάτους ὁ θεὸς ἐξαιρεῖται ἀπὸ τῶν δυνατῶν καὶ ἐπιβούλων. "εἴη δὲ ἀδυνάτῳ ἐλπίς, ἀδίκου δὲ στόμα ἐνφραχθείη." καὶ πρὸς 129 το`̣ν τῆς π̣ρ̣ονοίας λόγον ἁρμόζει ἡ λέξις. εἰ ἀδύνατός ἐστιν λειπόμενος δυνα´̣μεως, μὴ ἀποδοκιμαζέτω ἑαυτόν, μὴ πᾶσαν προσδοκίαν ἀποστρεφέσθω· κ̣α̣ι`̣ τ̣οῖς ἀδυνάτοις γὰρ ἐλπίς ἐστιν. ἐμφράσσεται δὲ καὶ τοῦ ἀδίκου τὸ στόμα, ὅταν ὑπ' ἀλαζονείας ἐπιφυσόμενος̣ κ̣ατ̣α`̣ τῶν ἀδικουμένων θεάσ̣η̣ται αὐτοὺς διαφυγόντας τὴν ἀπ' αὐτοῦ βίαν καὶ πρὸς τοῦτο ἐνδόξους γεγενημένους ·····τα μὲν οὖν ο 15 ··ς̣ κοιναὶ 15 μεμπτὰς ἰδ 12 ἐκ τῶν ἁγίων 16 ι̣λ ·ισαπ 16 ὑπὸ φαι 16 ·σ ·υτ̣ου 16 ων ···ν̣ 16 νον 18 αχως θαρ20–24 υ 18 αντες 18 ἀλλὰ καὶ 18 τοὺς ἰδόν 15 ν δὲ καὶ 20 ε᾿̣κλα18 ··ν̣αι 10 "τὴν ἰσχὺν τῶν ε᾿̣θνῶν προνομεύσω καὶ τῇ σ̣οφι´̣ᾳ τῆς συνέσεως ἀφελῶ ὅρια ἐθνῶν̣, τὴν οἰκουμένην ὅλην καταλήμ130 ψομαι τῇ χειρὶ ὡς νοσσιὰν καὶ ὡς ᾠὰ καταλελειμμένα ἀρῶ", ἅπερ ὑπ' ἀλαζονείας πρ̣άτ̣τ̣εται μονονουχὶ λέγων· ἡ πᾶσα οἰκουμένη ὥσπ̣ερ ···μεα······ λόγον · ων·····εικ····· ·μμεν̣·· πο············ ··πω πτερωθεν 14 ἀλλ' εὐχει̣ρωτ 16 "διαφεύξεται" 15 ἀλλα α᾿̣π 15 τὰς ἐλπίδας 15 διαφυγεῖν κατ 15 του ἐχω· π̣· 16 διὰ τὴν ἀκακίαν 15 ἀσπίδων τ 18 λιου μη· κ̣ 15 "δέδωκεν ἐξουσίαν τοῦ πατεῖν ἐπάνω ὄφεων καὶ σκορπίων καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ." καὶ γὰρ ο·· προ· 18–22 β 20–24 τα αν 14 "καὶ τὴν ἔκβασιν τοῦ 36 δύνασθαι ὑπενεγκεῖν" 20–22 ο·· 20–24 μ· 20–24 χωρη 12–14 λω 3–5 "μὴ δοξασθήσεται ἀξίνη ἄνε̣υ τοῦ κόπτοντος ἐν αὐτῇ;" η̣·η ο·· τ····· ·· μὴ γὰρ σὺ εἶ ὁ κόπτων. προη131 γουμέν̣ως ἀξίνῃ λόγον ἐπέχεις. ὁ τῆς προ̣ν̣οίας λόγος παραδίδωσιν, τίνα ····ται ····ισιν. μὴ ἐπὶ σαυτῷ σ̣··εσο πεποιθώς· ἀξίνη γὰρ ὑπάρχεις. ἐγώ εἰμι ὁ κόπτων ἐν σοί. "μὴ ὑψ̣ωθήσε̣ται πρίων ἄνευ τοῦ ἕλκοντος αὐτόν;" παρεμλημφθ 15 πρίσῃς τὰ μηκ 15 ο̣ντα δένδρα 15 ν. ἐγὼ γάρ εἰμι 15 σ̣εως ἕλκων κ 8 ἐν τῷ ψαλμῷ ˉοˉα λέγει· "ὅτι ἐρρύσατο πτωχὸν ἐκ χειρὸς δυνάστου καὶ πένητα ὧι οὐχ ὑπῆρχεν βοηθός. φείσεται πτωχοῦ καὶ πένητος, ἐκ τόκου καὶ ἐξ ἀδικίας λυτρώσεται τὰς ψυχὰς αὐτῶν" 10 ··ο εἰργάσατο 10 σταυρῷ τόκ 15 ι̣ν οτα·σιδ 15 ησαμεν 14 · χαρισαμεν 14 "ἀδύνατον ἐκ δυνάστου χειρός" ······. ἅπαξ δε`̣ 14 ες σκοπησ·· 14 ουκου ρ̣ουσε̣···μο̣ 10 ἁμαρτάνοντες

The Purpose of Suffering and Divine Providence§34

34The sins become visible through the wordrdrd, concerning heavenly matters and not through the senses. But hope, existing for those who are unable, is a reproof against the Novatians, who exclude repentance and cut off hopes. They ought to have been instructed even by Eliphaz, the one being rebuked, for there is hope of salvation with them.

'Let the mouth of the unrighteous be stopped' (Proverbs 10:14)—as it is said, 'all unrighteousness shall stop her mouth' (Proverbs 10:14), which is said instead of the unrighteous man. For often... If, indeed, Paul writes concerning love, the words are applied not to love itself but to the one possessing it. For he says, 'love does not wander, it is not puffed up' (1 Cor 13:5), and these things are spoken precisely concerning the one possessing it: 'love never fails' (1 Cor 13:8). Virtue does not fail, but the one possessing it.

Therefore, 'let the mouth of the unrighteous be stopped by unrighteousness,' that is, the unrighteous man, who is the devil, no longer having anything to say, just as Paul writes, saying, 'so that the one against you may be put to shame, having nothing to say concerning you' (1 Cor 16:11) instead of 'against us.' 'Blessed is the man whom the Lord reproves, and the instruction of the Almighty shall not offend' (Psalm 94:12). For He causes pain and again restores; He chastened, and His hands healed (Job 5:18). This is the most difficult thing in its delivery.

For it is said, 'and I will not visit their daughters when they whore, nor their virgins when they commit adultery' (Hosea 2:15). And observe that regarding the daughters, to whore is said, but regarding the virgins, to commit adultery. But also that which is said in Proverbs, 'Whom the Lord loves He disciplines, and scourges every son whom He receives' (Proverbs 3:12), subjects the mind to the same. And one of the saints, having this readiness and speaking boldly, offering words of repentance to God, said, 'I am ready for the lashes'; for I know that it happens profitably from You, just as one says to a wise physician, 'I am even ready for the incision, being confident in your skill.'

Therefore, still following the same principle, Job speaks in a certain way, as if toward a rebuke of a man (Job 16), as a type. For 'he causes pain and again restores' (Job 34:4). And regarding the words, they are authoritative concerning God. Moses himself says from the beginning: 'I kill and I will make live, I strike and I myself will heal' (Deut 32:39).

For it is not according to the Manichaeans that one causes pain and another heals; for there is one who is being afflicted, who has permitted the induction of evils for the purpose of leading through providence, the demons driving them; for they... are able... they lead the things of affliction toward health: 'six times out of necessity you shall be delivered, but in the seventh no evil shall touch you' (Job 36:15). If one were to stand upon what is said and consider, as Eliphaz is not of the holy ones, how such words are spoken by him, which might even be spoken to holy ones.

It must be said toward this, that the wise according to God, and before the law and the inscribed teaching, said many things unwritten with wisdom, which someone later handed down in written form by divine supply. It is therefore probable that even the friends of Job, having a well-ordered understanding, remembered the words arranged by the holy ones. This is that which leads them to bring forward sensible words, even if in some respects they erred.

What the laid out verses then suggest is this: to whatever extent someone possesses a world having come about in six days, the injustices and tribulations enduring in it. For even if someone is holy, he has the necessity of the need from the body, from which he is delivered, having surpassed the world and having come to a seventh rest. This is made clear from: 'pain and sorrow and sighing fled away' (Job 3:11).

And according to this thought, he did not refuse to take the literal sense. For affliction does not touch the one who has surpassed the world, since even one having a way of being not lover of silver and being unrighteous, loss does not touch him, as it is sensibly understood to touch, as we previously noted, more than the word signifies; for in 'touching all' it signifies the approach and the touch itself, but in 'he who touches you as one touches his eye' the striking and the impulse.

Greek · §34

ἑαυ 12 τῶν ἁμαρτημάτων 14 ὅπερ διὰ τοῦ χρε······ ··κ̣ους δηλ̣οῦται, τοῦ β····· ἐπουράνια, οὐ δὲ φαινόμενα ····· ·· ·· λου ἐκ τοῦ καὶ κατὰ τ····· ····· 132 ὁρμᾶν. ἐλπὶς δὲ ὑπάρχουσα τοῖς ἀδυνατοῦσιν ἔλεγχός ἐστιν κατὰ τῶν Νοβατιανῶν, ο̣ἳ μετάνοιαν ἐξαιροῦντες̣ καὶ τὰς ἐλπίδας ἐκκόπτουσι. οἳ ὤφειλον κἂν παρὰ τοῦ Ἐλιφὰζ παιδευθῆναι φυσικο····· ·εινομένου, ὅτι ἐλπίδα 10 ··· σωτηρίας καὶ με 12 γάρ τις ἑκουσι 12 αὐτῶν καὶ α 12 ἐστίν. "ἐμφραχθείη δὲ τὸ στόμα τοῦ ἀδίκου" 12 κουμενην ολ 12 ι̣ κόρης μὲν σ̣τ̣ 14 ὑπερβαιν̣ 14 ινα νεανίου δ̣ὲ 10 ης ἐπιρρεπ 12 ύντος τοῦ το 8 "πᾶσα ἀδικία ἐμφράξει τὸ στόμα αὐτῆς", ὅπερ ἀντὶ τοῦ ἀδίκου εἴρηται. πολλάκις γὰρ 12 μ·υσιν οιπ 12 ····. εἰ γοῦν Παῦλος γράφει περὶ τῆς ἀγάπης, τὰ ῥήματα οὐκ αὐτῇ ἀλλὰ τῷ ἔχοντι αὐτὴν ἐφαρμόζει. φησὶν γάρ· "ἡ ἀγάπη οὐ περπερεύεται, οὐ φυσιοῦται" ου̣·ε̣πετ·· τ····· καὶ ταῦτα δὲ περ̣ὶ τ̣οῦ ἔχοντος κυριολεκτεῖται· "ἡ ἀγάπη οὐδέποτε πίπτει". ἀρετὴ δὲ οὐ πίπτει, ἀλλ' ὁ ἔχων αὐτήν. "ἐμφραχθείη" οὖν "τῇ ἀδικίᾳ τὸ στόμα αὐτῆς" 133 τουτέστιν ὁ ἄδικος, ὅς ἐστιν ὁ διάβολος μηκέτι ἔχων τι λέγειν, ὅπερ καὶ ὁ Παῦλος γράφει λέγων· "ἵνα καὶ ὁ ἐξ ἐναντίας ἐντραπῇ μηδὲν ἔχων περὶ ὑμῶν λέγειν", ἀντὶ τοῦ· καθ' ἡμῶν. "μακάριος ἄνθρωπος ὃν ἤλεγξεν ὁ κύριος, νουθέτημα δὲ παντοκράτορος μὴ ἀπαναίνου. αὐτὸς γὰρ ἀλγεῖν ποιεῖ καὶ πάλιν ἀποκαθίστησιν, ἔπαισεν, καὶ αἱ χεῖρες αὐτοῦ ἰάσαντο." 18 ·α̣ται ἐχο̣ 18 προφήτου 18 εν ἐν τι 20–22 κηδομενο̣ 16 μων τοῦτο δε̣ 14 ι χαλεπωτατ 12 κατὰ ἀπόδοσιν 7 ι̣ν γίνεται. λέγεται γάρ· "καὶ οὐκ ἐπισκέψομαι ἐπὶ τὰς θυγατέρας αὐτῶν, ὅταν πορνεύσωσιν οὐδ' ἐπὶ τὰς νύμφας αὐτῶν ὅταν μοιχεύσωσιν." καὶ παρατηροῦ, ὅτι ἐπὶ μὲν τῶν θυγατέρων τὸ πορνεύειν εἴρηται, ἐπὶ δὲ νυμφῶν τὸ μοιχεύειν. ἀλλὰ καὶ τὸ ἐν Παροιμίαις λεγόμε νον· "ὃν ἀγαπᾷ κυ´̣ριος παιδευ´̣ει, μαστιγοῖ δὲ πάντα υἱὸν ὃν παραδέχεται" τὴν αὐτὴν ὑποβάλλει διάνοιαν. καὶ εἷς ἐκ τῶν ἁγίων προθυμίαν εἰς τοῦτο ἔχων παρρησιαζόμενος 134 μετανοίας λόγους τῷ θεῷ προσφέρων ἔλεγεν· "ἐγὼ εἰς μάστιγας ἕτοιμος"· οἶδα γάρ, ὅτι συμφερόντως παρὰ σοῦ γίνεται, καθὰ καὶ ἰατρῷ συνετῷ λέγοι τις· ἐγὼ καὶ πρὸς τομὴν ἕτοιμός εἰμι θαρρῶν σου̣ τῇ ἀλήμπτῳ τέχνῃ. ἔτι οὖν τῆς αὐτῆς ἀρχῆς ἐχόμενος τρόπον τινὰ 10 Ἰὼβ παρακ 16 ὡς πρὸς ἀν̣ 15 ἔλεγχον καλ 15 ο̣ εἶδος. "αὐ τὸς γὰρ ἀλγεῖν ποιεῖ καὶ πάλιν ἀποκαθίστησιν" ····ς καὶ περὶ 10 ω· ἀλλα ··α 10 ς̣ αὐθ̣εντικὰ κω12 τὸν θεόν. αὐτὸς δὲ ἐκ βο 8 ὁ Μωσῆς φησιν· "ἐγὼ ἀποκτέννω καὶ ζῆν ποιήσω, πατάξω κἀγὼ ἰάσομαι̣." ο̣ὐδὲ γὰρ κατὰ τοὺς Μανιχαίους ἄλλος μὲν ἀλγεῖν̣ π̣οιεῖ, ἄλλος δὲ ἰᾶται· εἷς γάρ ἐστιν ὁ ἰώμενος, ὃς καὶ τὴν τῶν κακωτικῶν ἐπαγωγὴν ε᾿̣πέτρεψεν πρὸς τὸν σκοπὸν π̣ρ̣ονοίας ἄγων τὰ δαιμόνια ···οι γὰρ · π̣····· ··· αὐτο̣υ῀̣ δυναμ· ν̣····· ὑπάρχουσι··· τ̣α`̣ τῆς κακώσεως πρὸς ὑγεῖαν ἐπάγουσι···· "ἑξάκις ἐξ ἀναγκῶν σε ἐξελεῖται, ἐν δὲ τῷ ἑβδόμῳ οὐ μὴ ἅψηταί σου κακόν." ἐπι135 στάνων τῷ εἰρημένῳ καὶ λογιζόμενος, ὡς ὁ Ἐλιφὰζ οὐκ ἔστι τῶν ἁγίων, ἀπορήσειεν ἄν τις, πῶς τοιοῦτοι λόγοι παρ' αὐτοῦ λέγονται, οἳ καὶ πρὸς ἁγίων ῥηθεῖεν. λεκτέον οὖν πρὸς τοῦτο, ὅτι οἱ κατὰ θεὸν σοφο̣ι`̣ καὶ πρὸ τοῦ νόμου 37 καὶ τῆς ἐνγράφου διδασκαλίας πολλὰ ἀγράφως μετὰ σοφία̣ς ἔλεγον, ἅπερ ὕστερόν τις ἐγγράφως παραδέδωκεν̣ θείᾳ γε̣ χορηγίᾳ. εἰκὸς οὖν, ὅτι καὶ οἱ τοῦ Ἰω`̣β φ̣ίλοι ἔχοντες διηρθρωμένην ἔννοιαν ἐμέμνηντο τῶν ὑπὸ ἁγίων διατεθ̣έντων λ̣όγων̣. και`̣ τοῦτό ἐστιν τὸ ἐνάγο̣ν αὐτ̣οὺς̣ εἰς τὸ συνετοὺς προφέρειν λο´̣γους, εἰ καὶ ἔν τισιν διημάρτα̣ν̣ο̣ν̣. ὃ ὑποβάλλουσιν τοίνυν οἱ ἐκτεθέντες στίχοι, τοῦτ' ἔστιν· ἐς ὅσον τις ὑπὸ τὸν ἐν ἓξ ἡμέραις γεγενημένον ὑπάρχει κόσμον, τὰς ἐν αὐτῷ ὑπομένει ἀνίας καὶ θλίψεις. κἂν γὰρ ἅγιος τις ὑπάρχῃ, ἔχει τὴν ἐκ τοῦ σώματος τῆς χρείας ἀνάγκην, ἧς ἀπαλλάττεται ὑπερβὰς τὸν κόσμον καὶ ἐν ἑβδοματικῇ ἀναπαύσει γεγενημένος. τοῦτο δηλοῦται ἐκ τοῦ· "ἀπέδρα ὀδύνη καὶ λύπη καὶ στεναγμός." καὶ κατὰ ταύτην γὰρ τὴν διάνοιαν οὐκ ἀπεμφαί136 νει ἐκλαβεῖν τὸ ῥητόν. οὐχ ἅπτεται γὰρ κάκωσις τοῦ ὑπερβάντος τὸν κόσμον, ἐπεὶ τοῦ καὶ ἀφιλάργυρον ἔχοντος τρόπον καὶ ἀκτήμονος οὐχ ἅπτεται ζημία, τοῦ ἅπτεται συνετῶς νοουμένου ὡς καὶ πρότερον ἐπεσημηνάμεθα πλείονα τῆς λέξεως σημαινούσης· ἐν μὲν γὰρ τῷ· "πάντων ἅψαι" τὸν προσεγγισμο`̣ν κα̣ὶ αὐτὴν τὴν ἁφὴν δηλοῖ, ἐν δὲ τω῀̣ι· "ὁ ἁπτόμενος ὑμῶν ὡς ὁ ἁπτόμενος τῆς κόρης τοῦ ὀφθαλμοῦ αὐτοῦ" τὴν κατά τινος ἐπιφορὰν καὶ ὁρμὴν

The Nourishment of the Word and Lending§35

35It also shows an intention, even if the wrongdoer does not act it out through himself. It might also be understood thus: one who is still advancing, as if moving quickly toward the end through actions and deeds, would become a kind of violent one in six necessities; for 'violent ones seize the kingdom' (Matt 11:12). But when he reaches perfection, he will no longer request a lack of progress through pain and sweat, being forced by violence toward perfection.

This, therefore, is shown symbolically in the Patriarch: Jacob first being called so because of 'fluttering' through the passions, and later Israel because of his leisurely delay with the passions again. Jesus also said this to his own disciples: 'You are no longer of this world' (John 15:19), having leaped over him.

And if anyone objects, as if not submitting to a theory raised against what was said by Eliphaz, he would be just to give his opinion and say, if he thinks he does not have sense in this way: that until the sixth tribulation God allows a man to be afflicted, but does not allow him to be afflicted the seventh, having the experience that as many men have entered into many trials; for this is not unlike. 'In famine he will save you from death, and in war he will release you from the hand of iron' (Job 5:19).

If anyone were to say, as if it were not contrary to think that he who considers the sufferer to suffer through sin is not unjust, that even one being admonished by the Lord, after the admonition, immediately becomes worthy of such things as being saved from death in famine and released from iron by God, that there is no contradiction to this; for many diligent men died in famine, and not all those destroyed in war are wicked, the word remains unquestionable as it unfolds. For that which is said in the Psalms: 'I became younger; for I grew old and had not seen the righteous forsaken, nor his seed seeking bread. All day long he shows mercy and lends' (Ps 37:25-26), is true and necessary to be taken according to understanding; for even a righteous man does not need those who feed, being a soul filled with the 'life-giving spirit'.' But also his seed, being brought forth according to the divine generation, will not be subject to this deficiency of food; for the one becoming a diligent imitator of Christ, according to Paul saying, 'become imitators of me, just as I...' (1 Cor 11:1).

One who walks in the commandments and judgments of God has the food of Christ. He also shows mercy and lends, not by lending what is forbidden—for how could he?—since his silver he did not give with interest, but rather provides instruction to children, from which progress and profit come to those hearing and to the teacher.

Regarding those who are knowledgeable, Jesus hastens to not have 'a bronze belt' (Matt 10:8) nor to have anything at all, as he says boldly: 'Silver and gold I do not have' (Luke 6:35). He says, 'Do not turn away from him who asks to borrow from you' (Luke 6:35), as previously stated. The foolish one, therefore, being lent to, does not cut off the connection. For hearing many words leading to instruction, he brings nothing to work.

But also this: 'You will lend to many nations,' said in precedence: 'but you shall not lend' (Exod 22:25), not having history—for how could it be possible to cross hostile nations to charge interest?—but it has also been said concerning the Israelites lending: 'You shall not charge interest to your brother' (Exod 22:25), and if you deposit it, 'before the setting of the sun you shall restore it' (Exod 22:25), which shows them being in need. It has the thought that one having the divine wealth must instruct all who approach him, not coming into the state of him who needs.

For the righteous were famished and in war endured many tribulations, it is evident to the reader in the royal histories, of the sons of the prophets famishing and of Lazarus, and David having been in many circumstances, showing that they had spiritual food according to what is said: 'Open your eyes and be filled with bread,' and being found outside of temptation according to thought, they did not consent to undergo death of the soul or the bond of sin, becoming outside the threat, by which it is said, 'not a famine of bread nor thirst of water, but of hearing the word of the Lord' (Amos 8:11), drinking from the water which Jesus provides of the righteous, which also 'becomes in them a spring of water leaping into eternal life' (John 4:14). 'He will hide you from the scourge of the tongue, and you will not fear the evils coming' (Ps 54:5). Concerning the one being admonished by the Lord and as if having repented, he says these things again, following his own principle, not being of this nor this being necessary, as he says. For the righteous were often reproached, of whom Joseph is the prudent one in Egypt...

Greek · §35

δηλοῖ καὶ ἐπιβουλήν, κἂν μὴ δι' αὑτοῦ αὐτὴν ὁ ἀδικῶν ἐνεργῇ. νοηθείη δὲ καὶ οὕτως· ὁ ἔτι ἐπιπροκόπτων ὡς δι' ἔργων καὶ πράξεων ἐπὶ τὸ τέλος ἐπείγεσθαι, οὗτος ἂν ἐν ἓξ ἀνάγκαις εἴη βιαστής τις γινόμενος· "βιασταὶ" γὰρ "ἁρπάζουσι τὴν βασιλείαν". ἐπειδὰν δὲ τελειότητος ἐφίκηται, οὐκέτι τῆς δι ὰ πόνου καὶ ἱδρῶτος το̣υ῀̣ ἐνδεία προκοπῆς συνισταμένου δεήσεται βίας τῇ τελειότητι διαναγ̣καζο´̣μενος. τοῦτο τοίνυν συμβολικῶς ἐν τῷ πατριάρχῃ δείκνυται Ἰακὼβ μὲν πρότερον καλουμένῳ διὰ τὸ "πτερνίζειν" τὰ πάθη, ὕστερον δὲ Ἰσδραὴλ διὰ τὸ θε137 ωρίᾳ σχολάζειν μετὰ τὴν πρὸς τὰ πάθη πάλην. τοῦτο γοῦν καὶ τοῖς μαθηταῖς ἑαυτοῦ Ἰησοῦς ἔλεγεν· "οὐκέτι ἐστὲ ἐκ τοῦ κόσμου τούτου" ὑπερπηδήσασιν ε αὐτόν. εἰ δέ τις ἐνσταίη ὡς μὴ ὑποβαλλομένης ἀνηγμένης θεωρίας πρὸς τοῦ εἰρημένου ὑπὸ τοῦ Ἐλιφάζ, δίκαιος ἂν εἴη τὴν διάνοιαν ἀποδοῦναι καὶ λέγειν, εἰ οὕτως μήποτε νοῦν ἐ´̣χειν̣ οἴεται, ὅτι ἕως ἕκτης θλίψεως συνχωρεῖ ἀνθρώπῳ θεὸς θλίβεσθαι τὸ ἕβδομον οὐκέτι συνχωρῶν, πεῖραν αὐτοῦ ἔχοντος ὡς πολλάκις ἄνθρωποι πολλοῖς̣ π̣ειρασμοῖς ε̣ι᾿̣σ̣ενέπεσαν· οὐ γὰρ ἀπεικὸς τοῦτο. "ἐν λιμῷ ῥύσεταί σε ἐκ θανάτου, ἐν πολέμῳ δὲ ἐκ χειρὸς σιδήρου λύσει σε." εἴποι μὲν ἄν τις, ὡς οὐδὲν ἀπεοικὸς τὸν νομίσαντα δι' ἁμαρτίας τὸν πάσχοντα πάσχειν νομίσαι, ὅτι καὶ ὁτι νουθετούμενος ὑπὸ κυρίου μετὰ τὴν νουθεσίαν εὐθὺς τοιούτων ἀξιοῦται ὡς καὶ ὑπὸ θεοῦ ἐν λιμῷ ἐκ θανάτου ῥύεσθαι καὶ ἐν πολέμῳ ἐκ σιδήρου ὑπὸ θεοῦ λύεσθαι, τούτου ἀναντιρρήτου μὴ ὑπάρχοντος· πολλοὶ γὰρ ἐπαπέθανον σπουδαῖοι ἐν λιμῷ καὶ οὐ πάντες οἱ ἐν πολέμῳ ἀπολλύμε νοι φαῦλοι, τοῦ λόγου κατὰ ἀνα138 γωγὴν ἔχοντος τὸ ἀναντίρρητον. τὸ γὰρ λεγόμενον ἐν Ψαλμοῖς· "νεώτερος ἐγενάμην· καὶ γὰρ ἐγήρασα καὶ οὐκ εἶδον δίκαιον ἐνκαταλελειμμένον οὐδὲ τὸ σπέρμα αὐτοῦ ζητοῦν ἄρτους. ὅλην τὴν ἡμέραν ἐλεᾷ καὶ δανίζει" ἀληθὲς καὶ ἀναγκαῖον κατὰ διάνοιαν λαμβανόμενον· οὐδὲ γὰρ δίκαιος δέεται τῶν τρεφόντων ψυχὴν πλήρης ὑπάρχων τοῦ "ζωοποιοῦντος πνεύματος". ἀλλὰ καὶ τὸ σπέρμα αὐτοῦ τὸ κατὰ τὴν θείαν ἀπογέννησιν τικτόμενον οὐχ ὑποκείσεται ταύτῃ τῇ ἐνδείαι τῶν τροφῶν· μιμητὴς γὰρ ὁ σπουδαῖος γινόμενος τοῦ Χριστοῦ κατὰ τὸν Παῦλον λέγοντα· "μιμηταί μου γίνεσθε καθὼς κἀγὼ Χριστοῦ βρῶμα ἔχει τὸ τοῦ θεοῦ θέλημα ἐν ταῖς ἐντολαῖς καὶ δικαιώμασιν αὐτοῦ πορευόμενος. ὁ δ' αὐτὸς ἐλεεῖ καὶ δανίζει οὐκ ἀπηγορευμένον δάνιον–πῶς γὰρ οἷόν τε; τὸ γὰρ ἀργύριον αὐτοῦ οὐκ ἔδωκεν ἐπὶ τόκῳ–, ἀλλὰ παίδευσιν θεί αν καὶ διδασκαλίαν, ἐξ ἧς προκοπὴ καὶ κέρδος τοῖς ἀκούουσιν γίνεται καὶ τῷ διδάσκοντι. τοῖς γοῦν γνωρίμοις Ἰησοῦς σπεύδουσι μὴ ἔχειν "χαλκὸν εἰς τὰς ζώνας" μηδ' ὅλως τι 38 ἔχειν ὡς παρρησιαζομένους εἰπεῖν· "ἀργύριον καὶ 139 χρυσίον οὐχ ὑπάρχει μοι", φησίν· "τὸν θέλοντα ἀπὸ σοῦ δανίσασθαι μὴ ἀποστραφῇς", δηλονότι ὡς προείρηται. ὁ φαῦλος οὖν δανιζόμενος οὐκ ἀποτιννύει. πολλοὺς γὰρ λόγους εἰς παίδευσιν ἄγοντας ἀκούων οὐδὲν εἰς ἔργον προφέρει. ἀλλὰ καὶ τό· "δανιεῖς ἔθνεσι πολλοῖς", λεγόμενον ἐν προστάξει· "σὺ δὲ οὐ δανιῇ", οὐκ ἔχον ἱστορίαν–πῶς γὰρ οἷόν τε ἦν διαβῆναι ἔθνη πολέμια ἐπὶ τῷ τοκίζειν; ἀλλὰ καὶ τῶν Ἰσδραηλιτῶν δανιζομένων εἴρητ̣αι· "τῷ ἀδελφῷ σου οὐκ ἐκτοκιεῖς", καί· ἐὰν ἐνεχυράσῃς, "πρὸ δυθμῶν ἡλίου ἀποδώσεις αὐτό", ὅπερ δείκνυσιν αὐτοὺς ἐν χρείᾳ ὄντας– ἔχει διάνοιαν, ὡς τὸν θεῖον ἔχοντα πλοῦτον παιδεύειν δεῖ πάντα τὸν προσιόντα αὐτὸν μὴ εἰς τὴν τοῦ χρῄζοντος ἐρχόμενον κατάστασιν. ὅτι γὰρ ἐλίμωξαν δίκαιοι καὶ ἐν πολέμωι πολλὰς ὑπέμειναν θλίψεις δῆλον τῷ ἀναγνόντι τὰς βασιλικὰς ἱστορίας, τῶν μὲν υἱῶν τῶν προφητῶν λιμωττόντων καὶ Λαζάρου, ∆αυὶδ δὲ ἐν πολλαῖς περιστάσεσι γενομένου, δηλονότι τροφὴν ψυχικὴν ἔχοντες κατὰ τὸ εἰρημένον· "διάνοιξον τοὺς 140 ὀφθαλμούς σου καὶ ἐμπλήσθητι ἄρτων", καὶ ἐκτὸς πειρασμοῦ τοῦ κατὰ διάνοιαν εὑρισκόμενοι, οὐκ ἐώμενοι θάνατον ψυχῆς ὑπομένειν ἢ δεσμὰ ἁμαρτίας ἐκτὸς τῆς ἀπειλῆς γιγνόμενοι, καθ' ἣν ἐπάγεται "οὐ λιμὸς ἄρτου οὐδὲ δίψα ὕδατος, ἀλλὰ τοῦ ἀκοῦσαι λόγον κυρίου" πινόντων ἐκ τοῦ ὕδατος οὗ Ἰησοῦς παρέχει τῶν δικαίων, ὃ καὶ "ἐν αὐτοῖς γίνεται πηγὴ ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον". "ἀπὸ μάστιγος γλώσσης σε κρύψει καὶ οὐ μὴ φοβηθῇς ἀπὸ κακῶν ἐρχομένων." περὶ τοῦ νουθετουμένου ἀπὸ κυρίου καὶ ὡσανεὶ μετανοήσαντος ταῦτα πάλιν λέγει ἑ πόμενος τῇ οἰκείᾳ ἀρχῇ οὐκ ὄντος οὐδὲ τούτου ἀναγκαίου οὗ λέγει. πολλοὶ γὰρ πολλάκις ἐλοιδορήθησαν δίκαιοι, ὧν ἐστιν ὁ Ἰωσὴφ ὑπὸ τῆς Αἰγυπτίας ὁ σώφρων εἰς

The endurance of the righteous against slander§36

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36Sosan also testifies to incorruptibility, she who endured the lashes of slander from the 'lawless elders'. If, indeed, one thinks that not being slandered or reviled means that the 'tongue is hidden from the lash', the word does not possess truth in this way; for the one living according to God cannot be separated from virtue by slander or reviling, nor can he be shown to be guilty by the so-called lash of the tongue, being hidden from the fault of those who speak.

The same person does not even receive the expectation of evils, according to the blessed Paul, saying: 'Who shall separate us from the love of God? Tribulation, or distress, or persecution, or famine, or nakedness, or the sword?' (Romans 8:35). For he overcomes these things by the possession of virtue. Nor will such a person be hidden from the sophisms of false wisdom, which 'unravels the purposes of the many-scheming God' (the purpose of God being unraveled) from those who use it.

Regarding the saying: 'and you shall not fear the coming of evils', the prophetic word is equally capable of saying: 'your tribulation will come from afar' and that which is understood thus: the good is within us. For it is said: 'the kingdom of heaven is within you' (Luke 17:21). For we have a natural inclination toward the virtue which he has called 'kingdom'. But the penalty and the evil come from without, as does the shame of sin.

For man, having become 'in the image' (Genesis 1:26) of God, has within himself the seeds of the good. If he is diverted by evil, he encounters it without having received from God the impulse for this. 'The unrighteous and lawless shall deride you; from wild beasts do not fear. For wild beasts shall make peace with you.' It is clear that he speaks these things concerning the righteous one who has come through admonition, to be derided by the unrighteous and lawless, indicating that: having escaped the plots against him by them, he derides those who have plotted much against him. But this could not happen to the righteous; for the earnest man is not a mocker, but rather sympathetic, saying more like Paul: 'Great and unceasing is the pain in my heart' (Romans 9:2), which he said regarding the righteous. If someone were to take this derision in the same way, that the earnest man is said to deride those who attempt vainly, it is to show they are worthy of laughter. And 'from wild beasts do not fear' and the following...

...

the lover of beauty

Greek · §36

ἀκολασίαν καταμαρτυρούμενος καὶ Σωσαννά, ἥτις ὑπέμεινεν μάστιγας τὰς ἀπὸ "τῶν ἀνόμων πρεσβυτέρων" κακηγορίας. εἰ γοῦν τὸ μὴ διαβληθῆναι ἢ λοιδορηθῆναι οἴεται τὸ "ἀπὸ μάστιγος γλώττης κρύπτεσθαι", οὐκ ἀληθὴς ὁ λόγος οὕτως ἔχων ἀληθότητα, ὅτι τὸν κατὰ θεὸν ζῶντα οὐ δύναται ἑλεῖν κακηγορία ἢ λοιδορία μάστιξ γλώττης ὀνομαζομένη, τῆς 141 ἀρετῆς αὐτὸν ἀπὸ τοῦ ἔνοχον τοῖς λεγομένοις ἀποδειδηχθῆναι καὶ κρυπτούσης. ὁ δ' αὐτὸς οὗτος οὐδὲ κακῶν προσδοκίαν δεδίττεται κατὰ τὸν μακάριον Παῦλον λέγων· "τίς ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ θεοῦ; θλῖψις ἢ στενοχωρία ἢ διωγμὸς ἢ λιμὸς ἢ γυμνότης ἢ μάχαιρα;" ὑπερνικᾷ γὰρ ταῦτα τῇ τῆς ἀρετῆς περιουσίᾳ. οὐδὲν δ' ἧττον καὶ ἀπὸ σοφισμά των τῆς ἐπεψευσμένης σοφίας ὁ τοιοῦτος κρυβήσεται, τοῦ θεοῦ "τὴν βουλὴν τῶν πολυπλόκων ἐξιστῶντος" ἀπὸ τῶν χρωμένων αὐτῇ. τῷ δέ· "καὶ οὐ φοβηθήσῃ ἀπὸ κακῶν ἐρχομένων" ἴσον δυνατὸν τὸ προφητικὸν οὕτως ἔχον· "ἡ θλῖψις ὑμῶν πόρρωθεν ἥξει" καὶ ὅπερ οὕτω νοηθείη· τὸ ἀγαθὸν ἐξ ἡμῶν ἐστιν. εἴρηται γάρ· "ἡ βασιλεία τῶν οὐρανῶν ἐντὸς ὑμῶν ἐστιν". ἔχομεν γὰρ ἐπιτηδειότητα πρὸς ἀρετήν, ἥντινα "βασιλείαν" κέκληκεν. τὸ δ' ἐπιζήμιον καὶ κακωτικὸν ἔξωθεν ἐπέρχεται καὶ τὸ τῆς ἁμαρτίας αἶσχος. ὁ γὰρ ἄνθρωπος "κατ' εἰκόνα" θεοῦ γενόμενος ἔχει ἐν αὑτῷ τὰ σπέρματα τοῦ καλοῦ. παρατραπεὶς δὲ τῷ κακῶι περιτυγχάνει οὐ λαβὼν ἀφορμὰς παρὰ θεοῦ εἰς τοῦτο. "ἀδίκων καὶ ἀνόμων καταγελάσει, 142 ἀπὸ δὴ θηρίων ἀγρίων οὐ μὴ φοβηθῇς. θῆρες γὰρ ἄγριοι εἰρηνεύσουσίν σοι." σαφές ἐστιν, ὅτι περὶ τοῦ ἐκ τῆς νουθετησίας γεγενημένου δικαίου ταῦτα λέγει, ἐκ τοῦ ἀδίκου καὶ ἀνόμων αὐτὸν καταγελᾶν, δηλῶν ὅτι· διαφυγὼν τὰς παρ' αὐτῶν ἐπιβουλὰς διαχλευάσεις αὐτοὺς πολλὰ κατὰ σοῦ βεβουλευμένους. τοῦτο δὲ πρὸς δικαίου οὐκ ἂν γένοιτο· οὐ γὰρ χλευαστικὸς ὁ σπουδαῖος, ἀλλὰ συμπαθὴς λέγων μᾶλλον ὡς ὁ Παῦλος· "λύμπη μοί ἐστιν μεγάλη καὶ ἀδιάλειπτος ὀδύνη τῆι καρδίᾳ μου", ἃ περὶ δικαίους ἀμελεῖς ἔφασκεν. εἰ μὴ τὸ αὐτὸ καταγελᾶν οὕτω τις ἐκλάβοι, ὅτι τοῦ πράγματος γέλωτος 39 ἀξίου τοὺς ματαίως ἐπιχειροῦντας ἀποδεικνύντος ὁ σπουδαῖος καταγελᾶν λέγεται. τὸ δ' "ἀπὸ θηρίων ἀγρίων οὐ μὴ φοβηθῇς" καὶ τὸ ἑξῆς ἐντρεχῶς εἰρημένον οὕτως ἂν ἐξ ὧν οἱ ἅγιοι ἐπειράθησαν πλείονος σαφηνείας τύχοι. ὧν ὅμοια ἴσως καὶ αὐτὸς ἔμαθεν γεγενημένα. οἱ γὰρ τῷ ∆ανιὴλ ἐπιπεμφθέντες λέοντες οὐδὲν αὐτῷ φόβον παρέσχον πρὸς θεὸν ἔχοντι τὰς ἐλπίδας. ἀλλὰ καὶ εἰρήνευον πρὸς 143 αὐτὸν ὅλως αὐτὸν ἐν μηδενὶ λυ πήσαντες. ὧν ὅμοια ἀναλέξει ὁ φιλόκαλος ἐκ τῶν γραφῶν, ὡς τὸν ἀποθανόντα προφήτην, ὃν οὐ μόνον οὐ κατέφαγεν ὁ λέων ἀλλὰ καὶ ἐφυλάττετο οὐδὲ τοῦ ὄνου προσψαύων, τὰ κατὰ τὸν Ἐλισαῖον, ὃς καθάπερ βασιλεὺς τὰ ἐν τάξει θῆρας κατὰ τῶν ὑβριστῶν ἤγαγεν αὐτὸς οὐδὲν ὑπ' αὐτῶν βεβλαμμένος. σοὶ δὲ εἰρηνεύουσιν, φησίν, οἱ ὄντες τοιοῦτοι κατὰ φύσιν. δυνατὸν δὲ καὶ ἀνθρώπους ἢ δαίμονας ἀντὶ θηρῶν λαβεῖν κατὰ τὸ εἰρημένον· "μὴ παραδῷς θηρίοις ψυχὴν ἐξομολογουμένην σοι." δῆλον γάρ, ὡς περὶ ὁρατῶν οὐ τοῦτο λέγει, α᾿̣λλὰ οἷόν τε νοεῖν ψυχῆς ἄγ̣ρια θηρία. ἀλλὰ καὶ "ὁ διάβολος ὡς λέων περιπατεῖ ζητῶν τίνα καταπίῃ". καὶ πάλιν· "τὰς μύλας τῶν λεόντων συνέθλασεν κύριος." ἀφ' ὧν θηρίων ὁ δίκαιος ῥύεται μηδὲν τῶν βουλη μάτων αὐτῶν διαπραττόμενος. τὸ δὲ μέγεθος τῆς ἀνδρείας τῶν ἁγίω̣ν τοῦτ' ἔστιν, ὅτι χαλεπόν τι̣ τὸ χειροῦν ταῖς ἀδικίαις πολεμοῦντας. ὁ γὰρ σωτὴρ "δέδωκεν ἐξουσίαν πατεῖν ἐπάνω ὄφεων 144 καὶ σκορπίων καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ." ὅτι δὲ καὶ ὁ Ἐλιφὰζ οἶδεν ἀντικειμένας ἐνεργείας παρεθέμεθα ἤδη̣ πρὸ τούτο̣υ̣, ὅτε ἔλεγεν· "ἢ εἴ τινα ἁγίων ἀγγ̣έλων ὄψῃ." "εἶτα γνώσῃ ὅτι εἰρηνεύσει σου ὁ οἶκος, ἡ δὲ δίαιτ̣α̣ τῆς σκηνῆς σου ο̣ὐ μὴ ἁμάρτῃ̣. γνώσῃ δὲ ὅτι πολὺ τὸ σπέρμα σου, τα`̣ δὲ τέκνα σου ἔσται ὥσπερ τὸ πανβότανον τοῦ ἀγροῦ." οτο̣ ···ν διηγημ···νενυπο̣ν ····η τὴν ἀλήθειαν δι' ἱστορίας τρόπου ἀπαγγελλόμενον ···οῦμεν, εἰ τὰ οἱον̣εὶ ἱστορικῶς ἀπαγγελλόμενα δυνατά ἐστιν ὑπάρξαι ἡμ̣ῖν ἢ ἀσύμφορα ἢ συμφέροντα. καὶ νῦν οὖν ο̣ἶκον τοῦ Ἰὼβ μηκέτι ἔχοντος –αὐτὸς γὰρ ἐν τοῖς ἑξῆς φησιν· "ἀπωλόμην δὲ καὶ ἔξοικος ἐγενόμην"–φησὶν πρὸς αὐτὸν ε᾿̣π̣ὶ κοπρίας ἐρριμμένον· "εἶτα γνώσῃ, ὅτι εἰρηνεύσει σου ὁ οἶκος." πάλιν γὰρ τὰ περὶ αὐτὸν ἀφανισθέντα μόνης τῆς γυναικὸς ὑπολειπομένης τέκνα τε μὴ ἔχοντα αὐτὸν ἔτι ἐπιστάμενός φησιν· "γνώσῃ δὲ ὅτι πολὺ τὸ σπέρμα σου, τὰ δὲ τέκνα

The House of the Virtuous§37

37"It shall be to you like the all-herb of the field." For he was not dividing life as one who is thus devastated and ageless produces offspring; for this one was devouring worms and slugs. And what did he mean by 'the lifestyle of a tent'—is he not complaining about not having a tent at all, but having thrown it away?

Therefore, since the history is being drawn toward sensible things, the mind must be guided wisely, especially since we thought those who went before were not unsuitable for the kind of teaching; for they do not seem trivial. For on account of ignorance, Job is urged to bring a sacrifice to God for their sins (Job 42:8), and indeed even friends (Job 42:8-12) of such greatness (Job 42:8-12) and virtue (Job 42:8-12) follow (Job 42:8-12); to know that one cause of the inductions exists, they were struck.

It is therefore said that: of the 'wild beasts,' as it was given that they 'would be at peace with you,' and the 'house' of your mind 'will be at peace,' and 'the lifestyle of your tent,' which is the improvement in your progress, 'will not complain.' And in addition to these, 'you will know' that in your good thoughts a 'seed' multiplies, resulting in the generation of children and becoming real. Like 'the all-herb of the field,' growing through the spark of virtue and increasing even more.

And in truth, we have in the divine letters, and regarding the house of the saints, the state, the conduct, the virtue, just as it is written concerning the midwives of the Hebrews: "because the midwives feared God, they made houses for themselves" (Exodus 1:17), which shows the virtue constructed by them from the fear of God. For they were not without dwellings before this. And what is said in Proverbs: 'the houses of the lawless shall be cleansed, but the houses of the righteous are received' (Proverbs 15:25). For these things are not spoken concerning sensible things, but concerning the dispositions in the mind, requiring the cleansing of the trivial ones, while the excellent ones are found to be received, the received one showing not...

It is not something chosen by a person, but something worthy of praise; for the good is something chosen even if no one chooses it. chooses it, and it is acceptable even if no one accepts it.

And regarding the saying about 'the one fearing the Lord and desiring his commandments exceedingly' (Ps 112:3): 'wealth and glory in his house' is not spoken concerning a sensible house or glory; for many fearing God do not have either human glory or a wealthy house, like Elijah, like Elisha and those similar. Of the 'one being rich in good works' and 'in every word and in all knowledge' (1 Tim 6:18), as Paul writes, he is having wealth and glory in the house of the intellect and being adorned through all virtues in his way of life.

Furthermore, the Gospel clarifies such a house; for it says: 'whoever hears my words and does them is like a prudent man, who built his house upon the rock, and the rain descended, the winds blew, the rivers came, and the house was not shaken' (Matt 7:24-25), which is the state of the virtuous person of having turned the words of the Lord into works, who remains without want, not being harmed by any of the opposing energies. For upon 'the rock' he has 'Christ,' the one of such a kind has established his state and his choice. For to the one confessing him, it was said by him: 'You are Peter, and upon this rock I will build my church' (Matt 16:18); but to the one hearing the words as they happen and not connecting deeds to the words, he is 'a foolish man resembling one who built his house upon the sand' (Matt 7:26), which is the state upon the fluid things of life, things not receiving firm foundations.

Therefore, this one being unstable, he has a quick fall after a short trial being sent, whether through teaching from another or through some circumstance being led by an evil spirit. He who has a stable standing of the praiseworthy house will, according to Moses, be heard toward God. 'But you...'

Greek · §37

σου ἔσται ὡς τὸ πανβότανον τοῦ ἀγροῦ." οὐδὲ γὰρ διέκειτο ω῾̣ς̣ τεκνοποιοῖ ὁ οὕτω βεβλαμμένος καὶ ἀγέν145 νητος· οὗτος γ̣ὰρ τοὺς ἰχῶρας καὶ σκώληκας ᾐσθάνετο. ποίαν δὲ "δίαιταν σκηνη῀̣ς" ἔλεγεν̣ μὴ διαμαρτεῖν τοῦ μὴ ἔχοντος ὅλως μηδὲ σκηνὴν ἀλλ' ἀπερριμμένου; ὅθεν γε τῆς ἱστορίας πάνυ γε βιαζομένη̣ς ἐπὶ τῶν αἰσθητῶν ἀναχωρήσεων νοερῶς μεθοδευτέον τὴν διάνοιαν, μάλιστα ὅτι ἐν τοῖς προτρέχ̣ουσιν ἐφάσκομεν μὴ ἀνηκούστους εἶναι αὐτοὺς καὶ τῆς κατὰ τρόπον διδασκαλίας· οὐ γὰρ φαῦλοι φαίνονται· ὑπὲρ ἀγνοίας γὰρ προστάττεται Ἰὼβ θεῷ προσαγα̣γεῖν θυσίαν ὑπὲρ αὐτῶν 6–10 ἁμαρτήματα · 8–12 τε δὴ καὶ φίλοι τ̣ 8–12 τηλικούτου ου 8–12 καὶ ἀρετῆς δια 8–12 υ τοῖς ἑπομένοι̣ς 8–12 · γιγνώσκειν ὡς ····· ··· μία αἰτία τῶν ἐπαγωγῶν ὑπάρχει ἐσφάλησαν. λέγεται οὖν ὅτι· τῶν "ἀγρίων θηρίων" ὡς ἀποδέδοται "εἰρηνευόντων σοι" κ̣αὶ ὁ "οἶκος" τῆς σῆς διανοίας "εἰρηνεύσει" καὶ "ἡ δίαιτα τῆς σκηνῆς σου", ὅπερ ἐστὶν ἡ ἐν προκοπῇ σου βελτίωσις, "οὐ διαμαρτήσεται". πρὸς δὲ τούτοις "γνώσῃ", ὅτι ἐν λογισμοῖς ἀγαθόν σου̣ "σπέρμα" πληθύνει ἀποτελούμενον εἰς 146 τέκνων γένεσιν καὶ γινόμενον. ὡς "τὸ πανβότανον τοῦ ἀγροῦ" διά τε τὸ ζώπυρον τῆς ἀρετῆς καὶ ἐπὶ πλεῖστον αὐξ̣άνεσθαι. καὶ τῷ ὀ´̣ντι ἔχομεν ἐν τοῖς θείοις γράμμασιν καὶ πρὸς ἁγίων οἶκον λεγόμενον τὴν ἕξιν, τὴν πολιτείαν, τὴν ἀρετη´̣ν, καθὰ περὶ τῶν μαιῶν τῶν Ἑβραίων ἀναγέγραπται ὅτι· "ἐπεὶ ἐφοβοῦντο αἱ μαῖαι τὸν θεόν, ἐποίησαν αὑταῖς οἰκίας", ὅπερ δηλοῖ τὴν ἐκ τοῦ φό βου τοῦ θεοῦ ἀρετὴν παρ' αὐτῶν κατασκευασμένην. οὐδὲ γὰρ ἄοικοι ἐτύγχανον πρὸ 40 τούτου. καὶ τὸ ἐν Παροιμίαις λεγόμενον· "οἰκίαι τῶν παρανόμων ὀφειλήσουσιν καθαρισμόν, οἰκίαι δὲ δικαίων δεκταί." οὐ γὰρ περὶ αἰσθητῶν, ἀλλὰ περὶ τῶν ἐν διανοίᾳ ἕξεων ταῦτα εἴρηται, καθάρσεως δεομένων τῶν φαύλων, τῶν δὲ ἐναρέτων δεκτῶν τυγχανόντων, τοῦ δεκτοῦ δηλοῦντος οὐ τό τινι αἱρετόν, ἀλλὰ τὸ ἄξιον ἐπαίνου· τὸ γὰρ ἀγαθὸν αἱρετόν ἐστιν κἂν μηδεὶς αὐτὸ αἱρῆται, καὶ δεκτόν ἐστιν κἂν μηδεὶς αὐτὸ δέχηται. καὶ τὸ περὶ τοῦ "φοβουμένου" δὲ "τὸν κύριον καὶ ἐν ταῖς ἐντολαῖς 147 αὐτοῦ σφόδρα θέλοντος" εἰρημένον· "πλοῦτος καὶ δόξα ἐν τῷ οἴκῳ αὐτοῦ" οὐ περὶ αἰσθητοῦ οἴκου ἢ δόξης λέγεται· πολλῶν γὰρ θεὸν φοβουμένων οὔτε δόξαν ἀνθρωπίνην οὔτε οἶκον πλούσιον ἐχόντων ὡς Ἠλίας, ὡς Ἐλισαῖος καὶ οἱ ὅμοιοι, τοῦ "πλουτοῦντος ἐν ἔργοις ἀγαθοῖς" καὶ "ἐν παντὶ λόγῳ καὶ πάσῃ γνώσει", ὡς Παῦλος γράφει, πλοῦτον καὶ δόξαν ἐν τῶι οἴκῳ τῆς διανοίας ἔχοντος καὶ τῃ῀̣ πολιτείᾳ διὰ πασῶν τῶν ἀρετῶν κ̣εκοσ̣μημένου. ἔτι δὲ καὶ τὸ εὐαγγέλιον σαφηνίζει τὸν τοιοῦτον ο̣ἶκον· λέγει γάρ· "ὃς ἂν ἀκούσῃ τοὺς λόγους μου καὶ ποιήσῃ, ὅμοιός ἐστιν ἀνδρὶ φρονίμῳ, ὅστις ᾠκοδόμησεν τὴν οἰκίαν αὐτοῦ ἐπὶ τὴν πέτραν, καὶ κατέβη ἡ βροχή, ἔπνευσαν οἱ ἄνεμοι, ἦλθον οἱ ποταμοί, καὶ οὐκ ἐσείσθη" η῾̣ οἰκία, ἥτις ἐστὶν ἡ τοῦ ἐναρέτου̣ ἕξις τοῦ τοὺς λόγους τοῦ κυρίου εἰς ἔργα μεταβαλόντος, ὅστις ἀχείμ̣αντος διαμένει μηδὲν ὑπὸ τῶν ἀντικειμένων ἐνεργειῶν βλαπτόμενος. ἐπὶ "τὴν πέτραν" γὰρ "τὸν Χριστὸν" τὴν ἑαυτοῦ ὁ τοιοῦτος ἕξιν τε καὶ προαίρεσιν ἐθεμελίωσεν. τῷ γὰρ ὁμολογήσαντι αὐτὸν εἴρηται ὑπ' 148 αὐτοῦ· "σὺ εἶ Πέτρος, καὶ ε᾿̣π̣ι`̣ ταύτῃ τῆι πέτρᾳ οἰκοδομήσω μου τὴν ἐκκλησίαν", τοῦ ἀκούοντος τῶν λόγων ὡς ἔτυχεν καὶ μὴ συνάπτοντος πράξεις τοῖς λόγοις "ἀνδρὶ μωρῷ ὁμοιουμένου, ὃς ᾠκοδόμησεν τὴν οἰκίαν αὐτοῦ ἐπὶ τὴν ἄμμον", ὅ ἐστιν τὴν ἕξιν ἐπὶ τὰ ῥευστὰ τοῦ βίου πράγματα σπορὰς ἢ ····μ̣ο··νωσιν οὐκ ἐπιδεχόμενα. διόπερ οὗτος ἀβέβαιος ὢν ταχείαν ἔχει τὴν πτῶσιν ὀλίγου σταλέντος πειρασμοῦ, ἤτοι διὰ παρ' ἄλλου διδασκαλίας ἢ διὰ περιστάσεώς τινος ὑπὸ πνεύματος πονηροῦ ἐπαγομένης. ὁ τὸν ἐπαινετὸν οἶκον στάσιν ἑδραίαν ἔχων καθὰ Μωσῆς ἀκούσεται πρὸς τοῦ θεοῦ. "σὺ δ'

Seed and Offspring§38

38"Let him stand with me." And concerning him the Savior says: 'There are some standing here who shall never taste death' (Matt 16:28).28).). Thus also Job had a house, which the wise man, "having built," established firmly "upon the rock" (Matt 7:24). Having this, even the disciples of Christ held an immovable stance, observing the life-saving words.

And "the house" of the intellect brings peace, being unmixed and unyielding, working the peace of virtue because it follows them; for nothing is discordant in the important matter. Concerning the virtues, the proverb is aptly spoken: 'Wise women built a house, but the foolish one dug it down with her hands' (Prov 14:1).wickedness works a distortion of the buildings quickly.

One virtue toward the building of a house is not sufficient. For this reason it is said in the plural: "Women built a house." But one wickedness is sufficient for distortion. For it is said: if anyone performs all the righteous acts, but performs one lawlessness, all his righteous deeds are set aside. For they no longer stand, nor do they remain, upon one wrong entering.

And his own virtue happens to be "not even to complain about the conduct of his tent" (Ps 119:10). For it is necessary for one progressing, which is shown through the tent, not to stumble nor to sin; for it is possible, even while one is still progressing, that the one dwelling in the house is already bringing peace through perfection, from the progressing of the one having borne fruit and singing: "I will pass through a place of tent-dwelling until the house of God" (Ps 119:154), in which the one having fallen short of having arrived at the perfection of virtue is slow-moving and most certain.

This is shown from: "Everyone born of God does not commit sin" (1 John 3:9). And assigning the cause, he asserts: "because his seed remains in him," saying that it made him. For concerning such a thing it is also said in the Gospel: "No one is able to snatch them out of the hand of my Father" (John 10:28). And we did not say that the virtuous one is unshakeable, but that he is difficult to shake.

But by himself he would become outside the hand of God by falling away; for "they themselves" say "they pushed him out from your hand" (Matt 26:56), clearly having become unworthy of being guarded by the hand of God, which Judas himself experienced, going out from the covering hand of God. For he has not said...

No one will come out, but 'no one is able to snatch them from the hand of my Father' (John 10:28). He himself will reject those who previously tore themselves away. For it is said: 'God will strike them down, because they did not listen to him' (Ps 67:4), the one who guards, knowing that his seed is very much. For the earth of the diligent mind is good, receiving the seeds from the Word of the Brideway the Bridegroom familiarly and eagerly, or he himself sows the disciples through the Word given to him.

And the seed is often called a child: 'the seed of Abraham'—his children—not necessarily being both seed and child already. Regarding the Jews who cry out that they are the seed of Abraham, the Savior did not say: 'You lie,' but led forward: 'If you are children of Abraham, do the works of Abraham (John 8:39); for not all these are from Israel, the descendants of Israel. Nor is it that they are the seed of Abraham always a child.' He therefore says to them as not being children of Abraham: 'Do the desires of your father.' But those doing the desires of the devil, accepting him as father, are not children of Abraham. Blessed is the one becoming the seed of Abraham according to having the virtues of godliness and becoming a child, through being formed and not becoming dull, but bringing forth.

And there is when both the seed and the child are said in parallel, as is also set forth in the present. The intellect of the holy, which must be understood, brings forth offspring corresponding to the 'increase of the field' and a multitude exceeding in vital power, so that this 'man of the kingdom of heaven' (Matt 13:47) might thus 'become like' according to the Gospel, sowing in the field of his own heart, so that he might bear fruit 'a hundred, sixty, thirty' (Matt 13:8) at first, middle, and last, 'sowing in tears' (Ps 126:5), so that 'he may reap in joy' (Ps 126:6) and 'seeking the Lord, so that he may bring to him fruits of righteousness.' 'He will be released in a tomb like grain ripe being harvested in season, or like wheat of a threshing floor being gathered according to the hour.' Nothing of the existing things is without a proper end, even if it is taken by art. Nature and art both have an end and a purpose; for a vine is grown for the reasonable enjoyment of man, and a house is built by a craftsman having a purpose to complete a house for habitation. And so that not...

Greek · §38

αὐτοῦ στῆθι μετ' ἐμοῦ." καὶ περὶ αὐτοῦ ὁ σωτὴρ λέγει· "εἰσίν τινες τῶν ὧδε ἑστηκότων, οἳ οὐ μὴ γεύσωνται θανάτου." τοιοῦτον οὖν καὶ ὁ Ἰὼβ οἶκον εἶχεν, ὃν "οἰκοδομήσας" βέβαιαιον "ὁ φρόνιμος ἐπὶ τὴν πέτραν ἐθεμελίωσεν". ὃν ἔχοντες ἐπ' ἴσης καὶ οἱ μαθηταὶ τοῦ Χριστοῦ ἀκίνητον εἶχον τὴν στάσιν τηροῦντες τοὺς σωτηριώδεις λόγους. "εἰρηνεύει" δ' "ὁ οἶκος" τῆς διανοίας ἀσυνχύτου καὶ ἀκαμάντου μὲν οὔσης, τῆς 149 ἀρετῆς τὴν εἰρήνην ἐργαζομένης διὰ τὸ ἀντακολουθεῖν αὐτάς· ἀσύμφωνον γὰρ οὐδὲν ἐν τῶι σπουδαίῳ. περὶ τῶν ἀρετῶν οἰκείως λεχθείη τὸ παροιμιῶδες· "σοφαὶ γυναῖκες ᾠκοδόμησαν οἶκον, ἡ δὲ ἄφρων κατέσκαψεν ταῖς χερσὶν αὐτῆς." ἡ γὰρ κακία ταχείαν τῶν οἰκοδομημάτων ἐργάζεται διαστροφήν. μία μὲν οὖν ἀρετὴ πρὸς οἰκοδομὴν οἰκίας οὐκ ἔστιν αὐτάρκης. διὰ τοῦτο πληθυντικῶς εἴρηται· "γυναῖκες ᾠκοδόμησαν οἶκον." μία δὲ κακία πρὸς διαστροφὴν ἱκανή. εἴρηται γοῦν· ἐάν τις πάσας τὰς δικαιοσύνας ποιήσῃ, μίαν δὲ παρανομίαν ποιήσῃ, ἀθετοῦνται πᾶσαι αἱ δικαι οσύναι αὐτοῦ. οὐκέτι γὰρ ἵστανται οὐδὲ παραμένουσιν μιᾶς εἰσελθούσης κακίας. τοῦ δ' αὐτοῦ ἐναρέτου τυγχάνει "μηδὲ τὴν δίαιταν τῆς σκηνῆς αὐτοῦ διαμαρτεῖν". εὐκτέον γὰρ προκόπτοντι, ὅπερ διὰ τῆς σκηνῆς δηλοῦται, μὴ πταῖσαι μηδὲ ἁμαρτεῖν· ἐνδέχεται γὰρ ἕως ἔτι προκόπτει, τοῦ ἐν οἴκῳ διάγοντος εἰρηνεύοντος ἤδη διὰ τὴν τελειότητα, ἐκ τοῦ προκόπτειν τοῦ καρπωσαμένου καὶ ψάλλοντος· "διελεύσομαι ἐν τόπῳ σκηνῆς θαυ150 μαστῆς ἕως τοῦ οἴκου τοῦ θεοῦ", ἐν ᾧ ὁ φθάσας τῷ ε̣ἰς̣ τὴν ακ̣··ριαν τῆς ἀρετῆς ἐληλυθέναι δυσκίνητός ἐστι καὶ βεβαιότατος. τοῦτο δηλοῦται ἐκ τοῦ· "πᾶς ὁ γεγεννημένος ἐκ τοῦ θεοῦ ἁμαρτίαν οὐ ποιεῖ." καὶ τὴν αἰτίαν ἀποδιδοὺς ἐπιφε´̣ρει· "ὅτι σπέρμα αὐτοῦ 41 ἐν αὐτῷ μένει", λέγων το`̣ ποιῆσαν αὐτόν. περὶ γὰρ τοιούτου καὶ ἐν εὐαγγελίῳ εἴρηται· "οὐδεὶς δύναται ἁρπάσαι ἐκ τῆς χειρὸς τοῦ πατρός μου." καὶ οὐ τοῦτο ἔφαμεν, ὡς ἀμετάπτωτός ἐστιν ὁ ἐνάρετος, ἀλλ' ὅ τι ·· δυσμετάπτωτός ἐστιν. παρ' ἑαυτὸν δὲ ἔξ̣ω γένοιτο τῆς χειρὸς τοῦ θεοῦ μ̣ετ̣απίπτων· "αὐτοὶ" γάρ φησιν "ἐκ τῆς χειρός σου ἀπώσθησαν", ἀνάξιοι δηλονότι γεγενημένοι τοῦ φρουρεῖσθαι ὑπὸ τῆς θεοῦ χειρός, ὅπερ Ἰούδας πέπονθεν αὐτὸς ἐξελθὼν ἐκ τῆς σκεπαζούσης τοῦ θεοῦ χειρός. οὐ γὰρ εἴρηκεν· οὐδεὶς ἐξελεύσεται, ἀλλ'· "οὐδεὶς δύναται ἁρπάσαι ἐκ τῆς χειρὸς τοῦ πατρός μου." αὐτὸς δ' ἀπωθεῖται τοὺς ἑαυτοὺς ἀποσπάσαντας πρότερον. εἴρηται γάρ· "ἀπώσεται αὐτοὺς ὁ θεός, ὅτι οὐκ εἰσήκουσαν αὐτοῦ", τοῦ φυλαττομένου ὑπ' αὐτοῦ γιγνώσκοντος, ὅτι "πολὺ τὸ σπέρ151 μα" αὐτοῦ τυγχάνε̣ι̣. ἀγαθὴ γὰρ γῆ ἡ τοῦ σπουδαίου διάνοια τὰς ἀπὸ τοῦ νυμφίου λόγου σπορὰς οἰκείως καὶ προθύμως δεχομένου ἢ αὐτὸς τοὺς μαθητευομένους διὰ τοῦ δοθέντος αὐτῷ λόγου κατασπειρῶν. λέγεται δὲ πολλάκις καὶ τὸ σπέρμα τέκνον· "σπέρμα Ἀβραὰμ" τέκνα αὐτ̣οῦ ῃαξατ ῃαξατ οὐ πάντως τοῦ σπέρματος ἤδη καὶ τέκνου τυγχάνοντος. τῶν γοῦν Ἰουδαίων αὐχούντων σπέρμα Ἀβραὰμ εἶναι οὐκ εἰπὼν ὁ ςωτὴρ ὅτι· ψεύδεσθε, ἐπήγαγεν· "εἰ τέκνα τοῦ Ἀβραάμ ἐστε, τὰ ἔργα τοῦ Ἀβραὰμ ποιεῖτε· οὐ γὰρ πάντες οἱ ἐξ Ἰσδραὴλ οὗτοι τοῦ Ἰσδραήλ. οὐδ' ὅτι εἰσὶν σπέρμα το̣υ῀̣ Ἀβραὰμ πάντως τέκνα." λέγει οὖν αὐτοῖς ὡς μὴ οὖσιν Ἀβραὰμ τέκνοις· "τὰς ἐπιθυμίας τοῦ πατρὸς ὑμῶν θέλετε ποιεῖν." οἱ δὲ ποιοῦντες τὰς ἐπιθυμίας τοῦ διαβόλου πατέρα αὐτὸν ἐπιδεχόμενοι οὔκ εἰσιν Ἀβραὰμ τέκνα. μακάριος γὰρ ὁ σπέρμα Ἀβρα̣α`̣μ τυγχάνων κατὰ τὸ τὰς ἀρετὰς τῆς θεοσεβείας ἔχειν καὶ τέκνον γενόμενος διὰ τοῦ μορφοῦσθαι καὶ μὴ ἀμβλωθρίδιον γενέσθαι ἀλλ' ἀπο152 τίκτεσθαι. ἔστιν δ' ὅτε καὶ ἐκ παραλλήλου τὸ σπέρμα καὶ τὸ τέκνον λέγεται ὡς καὶ ἐν τῷ νῦν ἐκτεθέντι. τοῦ οὖν ἁγίου ἡ διάνοια, ἣν ἀ γρὸν δεῖ νοεῖν, ἀναβλαστάνει γεννήματα ἀναλογοῦντα "τῷ παμβοτάνῳ τοῦ ἀγροῦ" καὶ πλήθει ὑπερβάλλοντα καὶ ζωτικῇ δυνάμει, ἵν' οὕτως "ὁμοιωθῇ" κατὰ τὸ εὐαγγελικὸν οὗτος ὁ "ἄνθρωπος τῇ βασιλείᾳ τῶν οὐρανῶν" ἐν τῷ ἀγρῷ τῇ ἑαυτοῦ καρδίᾳ σπείρων, ἵνα καρποφορήσῃ "ἕκατον, ἑξήκοντα, τριάκοντα" κατ' ἀρχὰς καὶ μέσα καὶ τελευταῖα, "σπείρων ἐν δάκρυσι", ἵνα "ἐν ἀγαλλιάσει θερίσῃ" καὶ "ἐκζητῶν τὸν κύριον, ἵνα ἔλθῃ αὐτῷ γεννήματα δικαιοσύνης". "ἐλεύσῃ δὲ ἐν τάφῳ ὥσπερ σῖτος ὥριμος κατὰ καιρὸν θεριζόμενος ἢ ὥσπερ θημωνιὰ ἅλωνος καθ' ὥραν συνκομισθεῖσα." οὐδὲν ἔστιν τῶν ὄντων ὃ μὴ ἔχει οἰκεῖον τέλος, κἂν ἐπὶ τέχνης λάβηται. ἡ φύσις καὶ ἡ τέχνη τέλος ἔχει καὶ σκοπόν· φύεται γὰρ ἄμπελος διὰ τὴν ἀνθρώπου ἀπόλαυσιν εὔλογον καὶ οἰκοδομεῖται τεχνίτης εἰς τὸ τελέσαι οἰκίαν σκοπὸν ἔχων πρὸς οἴκησιν. καὶ ἵνα μὴ

Virtue and Purpose§39

39The purpose of human existence is to live a life of virtue, as the psalmist so eloquently expressed when he prayed, 'Make me know my end and the number of my days, what it is, that I may know what I lack.' This heartfelt plea reveals the deep-seated desire to understand the brevity of life and to make the most of the time allotted to us. It is a call to live a life that is meaningful and purposeful, one that is guided by the principles of virtue and wisdom.

As we reflect on the human condition, we are reminded that our time on this earth is limited, and that we must strive to make the most of every moment. The words of Ecclesiastes echo in our minds, 'Do not be hard, lest you die not in your time.' This warning serves as a reminder to cultivate a sense of humility and to approach life with a sense of reverence and awe. It is a call to live a life that is characterized by wisdom, compassion, and kindness, and to strive to become the best version of ourselves.

The example of Abraham, who is described as 'old and full of days,' serves as a powerful reminder of the importance of living a life that is guided by faith and virtue. His story teaches us that true wisdom and understanding come not from the number of years we live, but from the depth of our character and the quality of our relationships. As we journey through life, may we be inspired by the example of Abraham, and may we strive to live a life that is marked by wisdom, compassion, and a deep sense of purpose.

The concept of being full of days is understood in a particular way, and this understanding is confirmed by other sources. It is said that one should honor their father and mother so that they may live a long and fulfilling life on the earth that the Lord gives them. However, this is not an absolute truth, as many people who have shown great honor to their parents have died prematurely, while others who have dishonored their mothers and fathers have lived a long life.

This idea is also reflected in the Psalms, which speak of the person who dwells in the help of the Most High. It is said that this person will be filled with length of days and will be shown salvation, which indicates completion. This completion is not just about living a long life on earth, but about achieving a deeper purpose. As Elihu notes, the person who receives admonition gently and returns to the right path will have a good and honorable end, which is indicated to them through various means.

The ultimate goal of all these things, he says, is a good end that will follow in due time and season, much like grain that is gathered into a threshing floor. It is a blessed thing to be such grain, about which the Savior says that the good seed are the children of the kingdom. He also says that if the grain of wheat does not fall into the ground and die, it remains alone, but if it dies, it bears much fruit.

This fruit is not something that can be perceived with the senses, but rather it consists of people who are children of the kingdom. It is a great thing not to hear the Lord say, 'I will pull you up and transplant you from your dwelling, and your root from the land of the living,' but rather to be filled with virtues like the grain that is filled and harvested in due time. The time and hour for this are laid down in parallel, as in the command to keep the law at the appointed times from day to day.

Greek · §39

πολὺς ὁ λόγος γένηται, ἐδημιουργήθη ὁ ἄνθρωπος, ἵνα κατ' ἀρετὴν ζῇ. τοῦτο αὐτὸ ὁ ὑ153 μνῳδὸς θεωρήσας ἔλεγεν· "γνώρισόν μοι κύριε τὸ πέρας μου καὶ τὸν ἀριθμὸν τῶν ἡμερῶν μου, τίς ἐστιν, ἵνα γνῶ τί ὑστερῶ ἐγώ", ἵνα λέγῃ τοιοῦτον ἠρέμα ὅτι· διὰ τοῦτο γέγονα, ἵνα κατ' ἀρετὴν ζῶ καὶ τῆς σοφίας τῆς σῆς μετέχων πάντα καὶ λέγω τε καὶ πράττω κατ' αὐτήν. ἐπειδὴ δὲ ἐν πολλῷ λιπόμενον ἐμαυτὸν ὁρῶ, ὅπερ διὰ μετριότητα λέγει, "τὸ πέρας μου γνώρισόν μο̣ι̣", μέχρι πόσου χρόνου ἐνταῦθα μένω, ἵνα σπουδάσω ἐν αὐτῷ τὰ ὑστερήματά μου ἀναπληρώσων. κατὰ ταύτην τὴν διάνοιαν καὶ ε᾿̣ν τῷ Ἐκκλησιαστῇ εἴρηται· "μὴ γίνου σκληρός, ἵνα μὴ ἀποθάνῃς ἐν οὐ καιρῷ σου", ὅπερ δηλοῖ ὅτι· ἐπεὶ διὰ τὸ καρποφορεῖν ἀρετὴν γέγονας, μὴ μέλλε πρὸς αὐτήν, μήποτε ἀτελὴς ἀπέλθῃς. ὅπερ πάλιν εὐχόμενος ὁ ∆αυίδ φησιν· "μὴ ἀναγάγῃς με ἐν ἡμίσει ἡμερῶν μου." ἀλλὰ καὶ ὁ Ἀβραὰμ εἴρηται "πρεσβύτερος καὶ πλήρης ἡμερῶν". καὶ ἐὰν ἁπλούστερον τοῦτο λάβωμεν, πολλοὶ τῶν πολλῶν τῶν πρὸ αὐτοῦ καὶ πλείονα ἔτη ἔζησαν καὶ οὔτε πρεσβύτεροι ἤκουσαν οὔτε πλήρης ἡμερῶν. πλήρης 42 δ' ἡμερῶν ἐστιν ὁ τοὺς φωτισμοὺς "τοῦ ἡλίου τῆς δικαιοσύνης" ἀνελλι154 πῶς λαβών. καὶ πρεσβύτερος οὗτός ἐστιν πρεσβείοις ἐκείνοις τετιμημένος, περὶ ὧν λέγεται· "γῆρας γὰρ τίμιον οὐ τὸ πολυχρόνιον οὐδὲ ἀριθμῷ ἐτῶν μεμέτρηται, πολιὰ δέ ἐστιν φρόνησις ἀνθρώποις καὶ γῆρας βίος ἀκηλίδωτος. ἐπεὶ τοίνυν "ὁ Ἀβραὰμ ἐπίστευσεν τῷ θεῷ" ὡς "τὴν πίστιν αὐτοῦ εἰς δικαιοσύνην λογισθῆναι" καὶ "πλήρης ἡμερῶν" ἦν καὶ "πρεσβύτερος", εἰκότως "τραφεὶς ἐν γήρει καλῷ" ἐκοιμήθη. ὅτι δὲ πλήρης ἡμερῶν οὕτω νοεῖται καὶ ἐξ ἑτέρων ἔστιν βεβαιωθῆναι· "τίμα", φησίν, "τὸν πατέρα σου καὶ τὴν μητέρα σου, ἵνα εὖ σοι γένηται καὶ ἔσῃ μακροχρόνιος ἐπὶ τῆς εις γῆς ἣν ὁ κύριος δίδωσίν σοι." καὶ οὐκ ἔστιν τοῦτο ἀναντίρρητον· πολλοὶ γὰρ πολλὴν ἐνδειξάμενοι τιμὴν πρὸς γονέας ὠ κύμοροι ἐτελεύτησαν καὶ ἄλλοι ἀτιμάζοντες μητέρας καὶ πατέρας πολυχρόνιοι γεγένηνται· ἀλλὰ καὶ ἐν Ψαλμοῖς λέγεται περὶ "τοῦ κατοικοῦντος ἐν βοηθείᾳ ὑψίστου"· "μακρότητι ἡμερῶν ἐμπλήσω αὐτὸν καὶ δείξω αὐτῷ τὸ σωτήριόν μου", ὅπερ δηλοῖ τελείωσιν· οὐδὲ γὰρ τὴν ἐνταῦθα παραμονὴν 155 ἐπὶ πλεῖστον· "ἡρπάγη" γάρ φησιν, "μὴ κακία ἀλλάξῃ σύνεσιν αὐτοῦ". ταῦτα δὲ πάντα ἡμῖν εἴρηται θέλουσιν δεῖξαι, ὅτι ἐπί τινι τέλει γίνεται τὰ γινόμενα κα̣ι`̣ παρὰ πολλῶν, πολλ̣ῷ δὲ πλέον ὑπὸ θεοῦ. καὶ ὁ Ἐλιφὰζ οὖν τοῦτο ἐπιστάμενος ἅτε ἐντρεχὴς καὶ συνετός φησιν τὰ ἐκκείμενα τῇ διανοίᾳ κινούμενος τοιαύτῃ, ὅτι πράως καὶ πρὸς ἐπιστροφὴν τὴν νουθεσίαν δεξάμενος τέλος ἀγαθὸν ἕξει καὶ τίμιον, ὅπερ δηλοῦται αὐτῷ διὰ τό· "ἐλεύσῃ ἐν τάφῳ ὥσπερ σῖτος ὥριμος κατὰ καιρὸν θεριζόμενος." χ̣ωρεῖ δὲ αὐτῷ κατ' ἀκολουθίαν ὁ λόγος ἀπὸ τοῦ· "μακάριος ἀνήρ, ὃν ἤλεγξεν κύριος", ὅτε καὶ προτρέπεται αὐτὸν μὴ "ἀναίνεσθαι παντοκράτορος νουθέτημα", ὡς αὐτοῦ καὶ "τύπτοντος καὶ ἰωμένου ἑξάκις τε ἀπὸ ἀναγκῶν ῥυομένου λιμοῦ καὶ πολέμου, α᾿̣πὸ μάστιγος γλώσσης καὶ σιδήρου ἀποκρύπτοντος", ἐξ οὗ συμβήσεται τοῦτον, ᾧ ταῦτα γίνεται, μὴ φοβεῖσθαι κακῶν ἐπιφορὰν καὶ τὰ ἑξῆς. ἐφ' οἷς ἅπασιν, φησίν, τέλος ἀγαθὸν διαδέξεται καιρίως καὶ ὡρίμως καθὰ σῖτος ἐν ἅλωνι συναγόμενος. μακάριον δέ ἐστιν σῖ156 τον τοιοῦτον εἶναι, περὶ οὗ ὁ ςωτήρ φησιν· "τὸ καλὸν σπέρμα υἱοὶ τῆς βασιλείας εἰσίν." καὶ περὶ ταὐτοῦ· "ἐὰν μὴ ὁ κόκκος τοῦ σίτου πεσὼν εἰς τὴν γῆν ἀποθάνῃ, αὐτὸς μόνος μένει. ἐὰν δὲ ἀποθάνῃ, πλείονα καρπὸν φέρει." καρπὸς δὲ τούτου τοῦ κόκκου οὐκ αἰσθητὰ γεννήματά ἐστιν, ἀλλ' ἄνθρωποι "υἱοὶ βασιλείας". μέγα ἐστὶ δὲ καὶ τὸ μὴ ἀκοῦσαι· "ἐκτίλαι σε καὶ μεταναστεύσαι σε ἀπὸ σκηνώματος καὶ τὸ ῥίζωμά σου ἐκ γῆς ζώντων", ἀλλ' οὕτω πληρωθῆναι ἀρετῶν ὡς ὁ πληρούμενος σῖτος καὶ και ρίως θεριζόμενός τε καὶ συναγόμενος. κεῖται δ' ἐκ παραλλήλου ὁ καιρὸς καὶ ἡ ὥρα ὡς ἐν τῶι· "φυλάξετε τὸν νόμον τοῦτον κατὰ καιροὺς ὡρῶν ἀφ' ἡμερῶν εἰς ἡμέρας." ἄμητος δ' ἐστὶν πνευματικὸς ψυχῆς τελείωσις. "πορευόμενοι" γὰρ "ἐπορεύοντο καὶ ἔκλαιον αἴροντες τὰ σπέρματα αὐτῶν", ὅπερ δηλοῖ τὴν διὰ πόνων καὶ ἀσκήσεων αὐτῶν ἀρχὴν τῆς ἀρετῆς. "ἐρχόμενοι δὲ ἥξουσιν ἐν ἀγαλλιάσει αἴροντες τὰ δράγματα αὐτῶν", ὅπερ σημαίνει ὡς προείρηται τὴν τελείωσιν. τοῦτο γὰρ δηλοῖ τὸ "συνκομισθεῖσα". ἐπ' ἀσφαλοῦς γὰρ λοιπόν ἐστιν τῷ ὄντι̣ ὁ τέ157 λειος. τοῦτο καλῶς παρὰ τοῦ ςωτῆρος μανθάνομεν λέγοντος· "οὗ τὸ πτύον ἐν τῇ χειρὶ αὐτοῦ καὶ

Job's Magnanimity and the Nature of His Suffering§40

40He cleanses his threshing floor and gathers the grain into a granary, and burns the chaff with a lime-fire. It is clear that these things are not spoken concerning sensible things; for chaff is not burned with a lime-fire, nor does he seem to take up threshing concerning a sensible woman—for man is not a threshing-woman—but rather the perfection and fullness, as we have said.

We have, most wisely, in the Song of Songs, something said concerning the bride, who is the church or the perfected soul: 'Your navel is like a rounded vessel; the swelling of your womb is like a fenced threshing-floor of lilies' (Song of Songs 4:2). And that the soul does not have this commonly called 'belly,' concerning which it is said: 'food for the belly and the belly for food' (1 Corinthians 6:13), but rather that one concerning which it is written: 'your law in the midst of my belly' (Psalm 119:11), and: 'from the fear of you in the belly we have endured pain and have given birth' (Isaiah 42:14).

And this same soul also has a 'navel' which is the middle of the intellect, which has become, according to the 'wine having been strained by wisdom,' the divine thoughts and having ascended super-eminently. And since these things were not able to be thought by men, they were strained with human words, so that in this way they might reach the 'swelling,' to receive the hearing of the naked, those unable to hear the things of wisdom.

And it is possible to show the non-human through the vessel, but also to say to the human: that you have an old and new scripture, which is the vessel, in the middle of your ruling principle. And you also have a 'belly' resembling a threshing-floor, 'fenced in lilies.' For since the lily has white on the outside, but a dark color inside, it would perhaps show that the perfected soul becomes white according to the word, concerning which it was said: 'my sister is white' (Song of Songs 6:4), being killed from the deathfulness of asceticism.

'Behold, these things we have searched out, these are the things we have heard. But you, know yourself if you have done anything' (Job 28:24). The aforementioned is confirmed, that being wise and perhaps having heard from old saints who taught divinely without writing, he was led to say someone having a reason, of which we also find similar things in the divine letters and set them aside. For through 'we have searched out' his wisdom is demonstrated, and through 'we have heard'...

Unless someone says that he speaks of instruction as if it were experience and knowledge of things, he follows the same beginning and remains with the idea that he has suffered through sin, and he brought forward: 'But know yourself if you have done anything,' so that he might also through this be making it manifest that: gap what I said concerning those committing sin; for I do not think it just to be punished. But I do not know the details of each of the sins.

'But know yourself,' which is to say: having known, repent, which is again remaining as if he were concerning a sin. For he thought one cause for the inductions. 'And having understood, Job says: If indeed anyone were to set my anger in a yoke, and to lift my pains in a yoke together, and indeed it would be heavier than a sandbank.' Just as from all the other things, so also from the things set forth, the magnanimity of Job is shown, bearing the circumstances bravely and very manfully. For many, when they come into circumstantial and distressing situations, they consider those who exhort and gap blame them as superfluous. But this one has prepared himself even for an answer gap of the circumstances gap.

Therefore, he would say the things set forth against the things spoken by Eliphaz: 'But now toil has come upon you and has touched you, and you have hurried' (Job 2:10), to demonstrate at the same time that these things are not happening because of sins, and to show moderation, supposing himself to be wavering even though the inspired spirit of the writer testifies to him that he might be 'blameless.' Therefore he says: if anyone would desire to set our trespasses and the provoked anger in a yoke, he would find it heavier than our trespasses. For the saint knew that these things were not happening because of sins but because of a struggle, where in the following he declared: 'I know that I shall appear righteous' (Job 27:6). Therefore he strove to lead his friends into such knowledge.

And if even the 'setting' signifies the cessation, he perceived it. And let it be understood thus: a yoke is said to be lying upon the neck of suffering animals. He might be saying: if anyone would be willing to pull with me the yoke of sufferings, so as to silence me from them through fellowship. But look, lest this be unworthy of the saint to lead us up to the first response. And he took sandbank aside because of the...

Greek · §40

διακαθαριεῖ τὴν ἅλωνα αὐτοῦ καὶ συνάξει τὸν σῖτον εἰς ἀποθήκην, τὸ δὲ ἄχυρον κατακαύσει πυρὶ ἀσβέστῳ." δῆλον δέ, ὡς οὐ περὶ αἰσθητῶν ταῦτα λέγεται· "ἀσβέστῳ" γὰρ "πυρὶ" ἄχυρον οὐ καίεται, ἀλλ' οὐδὲ περὶ αἰσθητῆς θημωνιᾶς φαίνεται διαλαμβάνων–οὐ γὰρ ἄνθρωπος θημωνιά ἐστιν–ἀλλὰ τὴν ὡς εἴπομεν τελείωσιν καὶ πλήρωσιν. ἔχομεν δὲ σοφῶς ἐν τ̣ῷ ᾄσματι τῶν ᾀσμάτων εἰρημένον περὶ τῆς νύμφης, ἥτις ἐστὶν ἡ ἐκκλησία ἢ ἡ τελεία ψυχή· "ὁ ὀμφαλός σου ὡς κρατὴρ πεπληρωμένος· κρᾶμα κοιλίας σου ὡς θημωνιὰ ἅλωνός σου πεφραγμένη ἐν 43 κρίνοις." καὶ ὅτι ἡ ψυχὴ οὐκ ἔχει ταύτην τὴν συνήθως λεγομένην κοιλίαν δῆλον, περὶ ἧς λέγεται· "τὰ βρώματα τῇ κοιλίᾳ καὶ ἡ κοιλία τοῖς βρώμασιν", ἀλλὰ ἐκείνην περὶ ἧς γέγραπται· "τὸν νόμον σου ἐν μέσῳ τῆς κοιλίας μου", καί· "ἀπὸ τοῦ φόβου σου ἐν γαστρὶ ἐλάβομεν καὶ ὠδινήσαμεν καὶ τετόκαμεν." αὐτὴ δ' αὕτη ἡ ψυχὴ καὶ "ὀμφαλὸν" ἔχει τὸ τῆς διανοίας μεσαίτατον, ὅπερ κέκραται 158 κατὰ τὸν "ὑπὸ τῆς σοφίας κερασθέντα οἶνον" τὰ θεῖα νοήματα καὶ ὑπεραναβεβηκότα. καὶ ἐπε̣ὶ οὐχ οἷά τε ἦν ταῦτα διανοηθῆναι ἀνθρώποις, ἀνθρωπίναις λέξεσιν συνεκεράσθησαν, ἵν' οὕτως ἐφίκωνται τοῦ "κράματος" λαβέσθαι γυμ̣νῶν ἀκούειν τῶν τῆς σοφίας μὴ δυνάμενοι. δύναται δὲ καὶ τὴν̣ ἐανανθρώ πησιν δηλοῦσθαι διὰ τοῦ κρατῆρος, ἀλλὰ καὶ τῇ τ·····ῃ λέγεσθαι ὅτι· παλαιὰν κα̣ὶ καινὴν γραφήν, ὅ ἐστιν κρατήρ, ἔχεις ἐν τῷ μεσαιτάτῳ τοῦ ἡγεμονικοῦ σου. ἔχεις δὲ καὶ "κοιλίαν" θημωνιᾷ ἐοικυῖαν "πεφραγμένην ἐν κρίνοις". ἐπεὶ γὰρ διὰ τοῦ χρώματος τοῦ κρίνου λευκότης μὲν ἔξωθεν, ἔσωθεν δὲ νεκρῷ χρώματι ὅμοιον ἔχει, εἴη ἂν δηλοῦν, ὅτι ἡ τελεία ψυχὴ λευκὴ κατὰ τὸν λόγον γίνεται, περὶ οὗ εἴρηται· "ἀδελφιδός μου λευκός", ἐκ τῆς ἀπὸ τῆς ἀσκήσεως νεκρότητος θανατωμένη. "ἰδοὺ ταῦτα οὕτως ἐξιχνιάσαμεν, ταῦτά ἐστιν ἃ ἀκηκόαμεν. σὺ δὲ γνῶθι σεαυτῷ εἴ τι ἔπραξας." βεβαιοῦται τὸ προειρημένον, ὅτι συνετὸς ὢν καὶ ἐκ παλαιῶν ἴσως ἀκούσας ἁγίων, οἳ ἀγράφως θεῖα ἐπαίδευον, ἐνήγετο εἰς τὸ λέγειν τινὰ λό 159 γον ἔχο̣ντα̣, ὧν καὶ παραπλήσια ἐν τοῖς θείοις γράμμασιν εὑρίσκοντες παρεθέμεθα. διὰ γὰρ τοῦ "ἐξιχνιάσαμεν" τὸ συνετὸν ἑαυτοῦ ἐπιδείκνυται, διὰ δὲ τοῦ "ἀκηκόαμεν" τὴν παρ' ἑτέρων παίδευσιν, εἰ μή τις λέγοι, ὅτι τὴν ἀκοὴν λέγει τὴν ὡσανεὶ ε᾿̣μπειρ̣ίαν καὶ γνῶσιν τῶν πραγμάτων. ἔτι δὲ τῇ αὐτῆι ἑπόμενος ἀρχῇ καὶ διακείμενος, ὅτι δι' ἁμαρτίας πέπονθεν, ἐπήγαγεν· "σὺ δὲ γνῶθι σεαυτῷ εἴ τι ἔπραξας", ἵνα ᾖ καὶ διὰ τούτου ἐμφαίνων ὅτι· επ···ν ἃ εἶπον περὶ ἁμαρτανόντων· ε᾿̣γὼ οὐ γὰρ ἡγοῦμαι δίκαιον τιμωρεῖσθαι. οὐκ οἶδα δὲ τὸ καθ' ἕκαστον τῶν ἁμαρτημάτων. "σὺ δὲ γνῶθι", ὅ ἐστιν ὅτι· γνοὺς μετανόησον, ὅπερ πάλιν διακειμένου ὡς περὶ ἁμαρτόντος ἦν. μίαν γὰρ αἰτίαν τῶν ἐπαγωγῶν ᾤετο. "ὑπολαβὼν δὲ Ἰὼβ λέγει· εἰ γάρ τις ἱστῶν στήσαι μου τὴν ὀργήν, τὰς δὲ ὀδύνας μου ἄραι ἐν ζυγῷ ὁμοθυμαδόν. καὶ δὴ ἄμμου παραλίας βαρυτέρα ἔσται." ὥσπερ ἐκ τῶν ἄλλων πάντων οὕτω καὶ ἐκ τῶν προκειμένων τὸ μεγαλόψυχον τοῦ Ἰὼβ δείκνυται, γενναίως καὶ πάνυ γε ἀνδρείως φέροντος τὰς περιστάσεις. πολλοὶ γάρ, ὅταν ἐν περιστατικοῖς καὶ ἀνιαροῖς γένωνται, 160 ὡς περιττοὺς ἡγοῦνται τοὺς παρακαλοῦντας καὶ κατα·····α̣ν αἰτιῶνται. οὗτος δὲ παρεσκεύασται καὶ πρὸς ἀπόκρισιν ·υτ·····μ̣αυτω τῶν περιστάσεων ·····ν̣. λέγοι ἂν οὖν τὰ προκείμενα πρὸς τὰ ὑπὸ τοῦ Ἐλιφὰζ εἰρημένα· "νῦν δὲ ἥκει ἐπὶ σὲ πόνος καὶ ἥψατό σου, σὺ δὲ ἐσπούδασας" πρὸς ἀπόδειξιν ἅμα τοῦ μὴ ἔξω τῶν ἁμαρτημάτων ταῦτα ὑφίστασθαι̣ πρὸς τούτων καὶ μετριότητος, ὑποτιθεὶς ἑαυτὸν ἀμφιβάλλειν καίτοι τοῦ συγγραφικοῦ πνεύματος μαρτυροῦντος αὐτῷ ὡς "ἄμεμπτος" εἴη. λέγει οὖν ὅτι· εἴ τις καθάπερ ἐν ζυγῷ στῆσαι τὰ ἡμέτερα θελήσοι πταίσματα καὶ τὴν ἐπαχθεῖσαν ὀργήν, βαρυτέραν αὐτὴν εὑρήσει τῶν ἡμετέρων πταισμάτων. ᾔδει γὰρ ὁ ἅγιος ὡς οὐχ ἁμαρτιῶν ἕνεκεν ταῦτα ὑφίστατο ἀλλ' ἀγωνίσματος, ὅπου γε ἐν τοῖς ἑξῆς ἔφασκεν· "οἶδα ὅτι δίκαιος ἀναφανοῦμαι." διόπερ τοὺς φίλους ἐναγαγεῖν εἰς τὴν τοιαύτην γνῶσιν ἐσπούδαξεν. εἰ δὲ καὶ τὸ "στῆσαι" τὴν παῦλαν σημαίνει, συνεπίσκεψαι. νοηθείη δὲ καὶ οὕτως· λέγεται ζυγὸς ἐπικείμενος τῷ αὐχένι τῶν παθόντων ζῴων. εἴη ἂν οὖν λέγων· εἴ τις ἐθέλοι σὺν ἐμοὶ ἑλκύσαι τὸν τῶν παθημάτων ζυγόν, 161 ὥστε κουφίσαι με ἀπ' αὐτῶν τῆι κοινωνίᾳ. ἀλλ' ὅρα, μὴ τοῦτο ἀνάξιον ὂν τοῦ ἁγίου ἐπὶ τὴν πρώτην ἀπόδοσιν ἡμᾶς ἀνάγειν. παράλιον δὲ ἄμμον παρείληφεν διὰ τὸ

The Necessity of Feeling Toil§41

41my words are worthless

Regarding my own experience, and Paul says 'even unto the third heaven' (2 Cor 12:2), 'whether caught up in the body I do not know or out of the body I do not know' (2 Cor 12:2). For when men do not grant a leisure that is brief regarding external things, then indeed their reward is not moderately sprinkled.

Therefore, by declining this, he in a way instructs also his friends to keep their mindset on things above and to care little for external things while idling in contemplation. Consequently, the power guarding the saints also gives them a little perception of toils, so that in this way the granting of the crown may be reasonable.

'For does a wild donkey cry out for nothing, but seeking grain? Or does an ox cry out on the threshing floor having the foods? Will bread be eaten without salt? Or is there taste in empty words? For my soul cannot cease. For I see my food as the scent of a lion' (Job 6:5-6).' Regarding the seizure made upon him by this, as if presenting questions regarding the words spoken by Job, he himself says as if bringing forward inquiries so that from which he may answer and no longer be blamed for the one crying out because of external things, even though Job said nothing of avoidance.

He asks: 'What then? Does a wild donkey cry out for nothing, but seeking grain?' (Job 6:5), which is: does a wild donkey not leave a cry in vain, lacking food? But neither does the ox cry out on the threshing floor where the foods are lying. So, do not blame me, if I cry out according to your assumption because of the painful things of a nature being weak, so that he might lead him toward sympathy so that he is not blamed for the one grieving if he cries out; for it is not necessary for the saint to be unfeeling, even if he bears the afflictions patiently. For this is virtue, when someone, receiving the perception of external things, surpasses the painful things through God.

And the following: 'Will bread be eaten without salt' (Job 6:6), having been inserted by the blessed one, and for this reason, if it were to produce ambiguity, it might according to our ability be such a thing: the benefit of the soul and...

Greek · §41

ὑγροτέραν εἶναι. "ἀλλ' ὡς ἔοικεν τὰ ῥήματά μού ἐστιν φαῦλα. βέλη γὰρ κυρίου ἐν 44 τῶι σώματί μού ἐστιν, ὧν ὁ θυμὸς αὐτῶν ἐκπίνει μου τὸ αἷμα. ὅταν ἄρξωμαι λαλεῖν, κεντοῦσί με." ἐπεὶ ὁ Ἐλιφὰζ π̣ι̣στοὺς λόγους τοὺς πρώτους, τοῦ Ἰὼβ δόξαντος αὐτῷ τῷ Ἐλιφὰζ ··· ἐξ ἀποδυσπετήσεως εἰρῆσθαι τὰ πάντα, εἶπεν πρὸς τὸν Ἰὼβ διακείμενος, ὅτι ἁμαρτιῶν ἕνεκεν πέπονθεν, φησίν· ὡς ἔοικεν, τὰ ῥήματά μου εὐτελῆ ἐστιν οὐδὲν πιστευόμενα. ἐπάγει δὲ ἀκολούθως, διὸ αὐτῷ ἀπιστεῖ, λέγων· "βέλη γὰρ κυρίου ἐν τῶι σώματί μου ἐστιν", ἵνα ᾖ ὃ δηλοῖ τοιοῦτον· διὰ τοῦτο τὰ ῥήματά μου φαῦλά ἐστιν, ὅτι βέλη κυρίου ἐπὶ τῷ σώματί μου ὑπάρχει. εἰώθασιν γὰρ οἱ πολλοὶ τῶν ἀνθρώπων ὑπερορᾶν τὰ παρὰ τῶν ἐν περιστάσεσιν καὶ πενίᾳ πιεσθέντων λεγόμενα ῥήματα, κἂν συνετὰ ᾖν. τοῦτο αὐτὸ δηλοῦται ἐν τῷ λογίῳ τῷ φάσκοντι· "πτωχὸς ἐλάλησεν καὶ εἶπαν· τίς οὗτος;". ὅτι δὲ βέλη τὰ περιστατικῶς ἐκ προνοίας πεμπόμενα λέγεται, 162 ἔστιν ἐκ πλειόνων μαρτυρεῖσθαι· ἐν ∆ευτερονομίῳ Μωσῆς ἐν τῇ μεγάλῃ ᾠδῇ λέγει ἐκ προσώπου τοῦ θεοῦ· "μεθύσω τὰ βέλη μου ἀφ' αἵματος καὶ ἡ μάχαιρά μου καταφάγεται αἷμα τραυματιῶν", βέλη καὶ μάχαιρα τὰς κολάσεις λέγων. καὶ πάλιν ἐν αὐτῇ τῇ βίβλωι λέγει· "καὶ τὰ βέλη μου συντελέσει αὐτούς", τοῦ συντελέσει δηλοῦντος· πληρώσει τὰ τῆς κολάσεως. καὶ τοῦτο δὲ ἐπὶ συμφέροντι γίνεται. θυμὸν δὲ βελῶν ἐνταῦθα οὐ τῶν ἀψύχων, ἀλλὰ τὴν ἐπίπονον καὶ σφοδράν τε καὶ πικρὰν ἐπιφορὰν τῶν ἀνιαρῶν φησιν, ἣν ἐκπίνειν τὸ αἷμα λέγει δηλῶν, ὡς τὴν ζωτικὴν αὐτοῦ δύναμιν προσαφαιρεῖται τὰ τῆς κολάσεως. τὸ δ'· "ὅταν ἄρξωμαι λαλεῖν, κεντοῦσί με" ὡς ἐν ἀπο···ς εἴη ἂν ὑποβάλλον διάνοιαν τοιαύτην· ὅτε ὁ νοῦς πρὸς τὸν τῶν ὅλων τέταται θεὸν καὶ τὴν ἐκείνου θεωρίαν, τρόπον τινὰ λήθη τῶν ἀνθρωπίνων γίνεται. ἀπὸ τῆς τοιαύτης καταστάσεως καὶ ὁ μακάριος ∆αυὶδ ἔψαλλεν ὅτι· "ἐπελαθόμην τοῦ φαγεῖν τὸν ἄρτον μου", καὶ Παῦλος "ἕως τρίτου οὐρανοῦ" φησιν "ἁρπαγῆναι εἴτε ἐν σώματι οὐκ οἶδα εἴτε ἐκτὸς τοῦ σώματος 163 οὐκ οἶδα". ἐπειδὰν δὲ ὡς ἄνθρωποι περὶ τὰ ἐπίπονα σχολὴν οὐ βραχείαν παρασχῶσιν, τότε δὴ αὐτῶν οὐ μετρίως καθάπτεται. τοῦτ' οὖν αὐτὸς παραιτούμενος τρόπον τινὰ παιδεύει καὶ τοὺς φίλους ἄνω ἔχειν τὸ φρόνημα καὶ μικρὰ φροντίζειν τῶν ἐπιπόνων τῇ θεωρίᾳ σχολάζοντας. ἀκολούθως δὲ καὶ ἡ φρουροῦσα τοὺς ἁγίους δύναμις ὀλίγον ἐνδίδωσιν αὐτοῖς αἴσθησιν γενέσθαι πόνων, ἵνα οὕτως εὔλογος ἡ δόσις τοῦ στεφάνου γένηται. "τί γάρ; μὴ διὰ κενῆς κεκράξεται ὄνος ἄγριος ἀλλ' ἢ τὰ σῖτα ζητῶν; εἰ δὲ καὶ ῥήξει φωνὴν βοῦς ἐπὶ πάτνης ἔχων τὰ βρώματα; εἰ βρωθήσεται ἄρτος ἄνευ ἁλός; εἰ δὲ καὶ ἔστιν γεῦσις ἐν ῥήμασι κενοῖς; οὐ δύναται γὰρ παύσασθαί μου ἡ ψυχή. βρόμον γὰρ ὁρῶ τὰ σῖτά μου ὥσπερ ὀσμὴν λέοντος." πρὸς τὴν παρ' ἐκείνου γεγενημένην αὐτῷ οἷον ἐπίπληξιν ἐπὶ τῶν λόγων τῶν εἰρημένων ὑπὸ τοῦ Ἰὼβ αὐτὸς λέγει ὡς ἐρώτησιν προσάγων, ἵνα ἐξ ὧν ἀποκρίνεται μηκέτι μέμφηται τὸν διὰ τὰ ἐπίπονα βοῶντα καίτοι τοῦ Ἰὼβ οὐδὲν ἀποδυσπετήσεως 164 εἰπόντος. ἐρωτᾷ· "τί οὖν; μηδὲ διὰ κενῆς κεκράξεται ὄνος ἄγριος ἀλλ' ἢ τὰ σῖτα ζητῶν;", ὅ ἐστιν· μὴ ματαίως φωνὴν ἀφίησιν ἐνδεόμενος τροφῆς ὄνος ἄγριος; ἀλλ' οὐδὲ ὁ βοῦς κράζει ἐπὶ τῆς φάτνης τῶν βρωμάτων κειμένων. ὥστε μηδ' ἐμὲ αἰτιῶ, εἰ κράζω κατὰ τὴν σὴν ὑπόλημψιν διὰ τὰ ἀνιαρὰ φύσεως ἀσθενοῦς ὑπαρχούσης, ἵνα ᾖ ἄγων αὐτὸν εἰς συμπάθειαν πρὸς τὸ μὴ μέμφεσθαι τὸν ὀδυνώμενον εἰ κράζει· οὐ γὰρ ἀναίσθητον εἶναι δεῖ τὸν ἅγιον, κἂν καρτερῶς φέρῃ τὰ θλίβοντα· αὕτη γὰρ ἀρετή ἐστιν, ὅταν αἴσθησιν τῶν ἐπιπόνων δεχόμενός τις ὑπερφρονῇ τῶν ἀλγηδόνων διὰ θεόν. τὸ δ' ἑξῆς· "εἰ βρωθήσεται ἄρτος ἄνευ ἁλός" παρεμβεβλημένον ὑπὸ τοῦ μακαρίου καὶ διὰ τοῦτο ἀσαφίαν ἐργασάμενον εἴη ἂν κατ' ἡμετέραν δύναμιν τοιοῦτο· οὐ δύναται ὠφελία ψυχῆς καὶ

The Courageous Soul and Divine Discipline§42

42The nourishment of this thing exists not without toil and tribulation. Similar to this is the saying: 'through many tribulations it is necessary for us to enter into the kingdom of the heavens' (Acts 14:22), so that the bread might signify benefit, and the salt the toil, without which it is impossible for virtue to be perfected. From the same reasoning is also: 'and if there is indeed tasting in empty words?'. Every word lacking practical action is vain and empty.

A demonstration of this is: 'for the kingdom of God is not in word, but in power' (Luke 17:21). It exists not in empty promises, but in the word, the things of salvation are active. Therefore, do not think that I carry forward empty words, nor you, O friends, strive for that. For because of this, since I have done nothing empty and vain to myself, 'my soul cannot cease' from the toil against the adversary; for my aim is not empty, but having the hope of salvation.

For if my grains are filled because of the difficult eating of the wound, my soul will not cease. For nothing 'will separate us from the love of Christ: tribulation, or distress, or persecution, or famine' (Romans 8:35) and the following. Let all things shine in Paul. And if he wishes to signify that the standing up of the devil against him impedes his virtue, it is customary for his grains to exist through the wound, consider this.

'For if he might grant, and my request might come, and the Lord might grant my hope, let the Lord begin to wound me, but let him not lift me up to the end' (Job 6:3, 7:17-18). He who asks to be wounded by himself, not returning his request to come, but aiming to be fully satisfied in his own right, prays; and this was the end of the perfection: to lift up or even to appear to friends, for their benefit, the cause of the toils, that they were struck for the sake of the struggle.

For in this way they would not only not sin against the just, but also receive divine zeal, hastening to imitate the patience and courage being perfected in the holy one, through which also he was saying: 'if he might grant'—instead of: 'would that the Lord might grant'—'and my request might come, and the Lord might grant my hope'. For he prays for both, so that he himself might receive the crown of the contest and those who follow might not think their patience to be in vain. And it is possible to see and to marvel at him, even in the most extreme toils.

He is manly, because first he does not lack the initial response to a friend, treating the troubles as a leisure; and again, just as a brave athlete says, he stands militantly against the one set against him, knowing that his being brought low has happened not without the cooperation of God, saying: 'Let the Lord begin to wound me, but let him not raise me to the end,' instead of saying: 'May he grant the escape from tribulations.' Similar to this is: 'And let us not be brought into temptation' (Matt 6:13), which is often interpreted instead of: 'May it happen that one does not fall to the deceivers.'

See also the divine assurance: that the thing hoped for in prayer comes, not to everyone knowing if they pray profitably, or only to the saints. Living according to the will of God, they receive 'the assurance of hope' (Heb 11:1). And that he is not speaking concerning the life here, in saying: 'but let him not raise me to the end,' it is clear from his having said: 'Death to a man is rest.'

Being a perceiver, therefore, the saint accepts the wound from God, receiving Him as the best teacher, not as a tormentor, but as one seeking a testing, just as the Psalmist says: 'Test me, O Lord, and try me' (Ps 26:2), and the proverbial saying: 'He disciplines every son whom he receives.' This happens so that he may not become a tormentor by not being sympathetic to the discipline. For the saint, having surrendered himself entirely to God, does not waive reproof, 'knowing that tribulation works patience, and patience, testing, and testing, hope; and hope does not disappoint' (Rom 5:3-5).

'Let my city be a tomb, upon which I was leaping atop the walls, I will not show mercy upon it.' He who has despised all human glories and polities and the like, considers all things 'refuse' because of the saving hope, 'reckoning' political glories as a 'tomb' when dying, like Paul who says: 'It is no longer I who live, but Christ lives in me' (Gal 2:20). For those who boast greatly upon these human glories, like those leaping upon walls, the weary ones spring upon them, even if not the saint. For it is evident that he has said these things addressing the human person. For it is moderate-minded, even if someone else were the blessed one, to be testified to be 'blameless' and 'righteous.' And even saying these things: that even as a well-fortified city...

Greek · §42

τροφὴ ταύτης ὑπάρξαι μὴ πόνου καὶ θλίψεως γεγενημένου. τούτῳ ὅμοιον τό· "διὰ πολλῶν θλίψεων δεῖ ἡμᾶς εἰσελθεῖν εἰς τὴν βασιλείαν τῶν οὐρανῶν", ἵν' ᾖ ὁ μὲν 45 ἄρτος δηλῶν τὴν ὠφελίαν, τὸ δ' ἅλας τὸν πόνον, οὗ χωρὶς ἀρετὴν κατορθωθῆναι ἀδύνατον. ἀπὸ τῆς αὐτῆς διανοί165 ας καὶ τό· "εἰ δὲ καὶ ἔστιν γεῦσις ἐν ῥήμασι κενοῖς;". ἅπας λόγος πράξεως ἐστερημένος ἐναρέτου μάταιός ἐστιν καὶ κενός. τούτου παραστατικόν ἐστιν τό· "οὐ γὰρ ἐν λόγῳ ἡ βασιλεία τοῦ θεοῦ, ἀλλ' ἐν δυνάμει." οὐκ ἐν διακένοις ὑποσχέσεσιν, ἀλλ' ἐν λόγῳ ἐνεργεῖ τὰ τῆς σωτηρίας ὑπάρχει. μὴ τοίνυν ἐμὲ νομίζετε διακένους προφέρειν λόγους μηδὲ ὑμεῖς, ὦ φίλοι, του῀̣τ̣ο ζηλοῦτε. διὰ γὰρ τοῦτο, ἐπεὶ οὐδὲν κενὸν ἐμοὶ καὶ μάταιον πέπρακ̣ται, "οὐ δύναταί μου παύσασθαι ἡ ψυχὴ" τοῦ τόνου τοῦ πρὸς τὸν ἀντίπαλον· σκοπὸς γάρ μοί ἐστιν οὐ κενός, ἀλλ' ἐλπίδα σωτήριον ἔχων. ε̣ι᾿̣ γὰρ τὰ σῖτα τὰ ἡμέτερα καὶ διὰ τὸ δυσῶδες τοῦ τραύματος βρόμου λέοντος πεπλήρωται, οὐ παύσεταί μου ἡ ψυχή. οὐδὲν γὰρ "ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ Χριστοῦ, θλῖψις ἢ στενοχωρία ἢ διωγμὸς ἢ λιμὸς" καὶ τὰ ἑξῆς. πάντες γὰρ ἅγι οι ἐν Παύλῳ ἀναβοῶσιν. εἰ δὲ καὶ τὴν τοῦ διαβόλου κατ' αὐτοῦ ἔνστασιν ἐμποδίζειν αὐτοῦ τὴν ἀρετὴν βουλομένου σημαίνοι διὰ τὸν βρόμον εἰωθότα σῖτα αὐτοῦ ὑπάρχειν, συνεπίσκεψαι. "εἰ γὰρ δῴη καὶ ἔλθῃ μου ἡ αἴτησις καὶ τὴν ἐλπίδα μου δῴη ὁ κύριος, ἀρξάμενος ὁ κύριος τρωσάτω με, εἰς τέλος 166 δὲ μή με ἀνελέτω." ὁ τρῶσιν καθ' ἑαυτοῦ αἰτούμενος οὐκ ἀποκάμνων τὴν αἴτησιν ἑαυτοῦ ἐλθεῖν εὔχεται, ἀλλὰ τὸν ἴδιον ἀποπληρωθῆναι σκοπόν. ἦν δὲ οὗτος τὸ πέρας τοῦ κατορθώματος ἀνύσαι ἢ καὶ φανῆναι τοῖς φίλοις διὰ τὴν αὐτῶν ὠφελίαν τὴν αἰτίαν τῶν πόνων, ὅτι ἀγωνίσματος χάριν ἐπήχθησαν. οὕτω γὰρ ἂν οὐδὲ εἰς τὸν δίκαιον ἡμάρτανον, ἀλλὰ καὶ ζῆλον θεῖον ἐδέχοντο μιμήσασθαι σπεύδοντες ὑπομονὴν καὶ ἀνδρείαν τῶι ἁγίωι κατορθουμένην, δι' ἣν καὶ ἔλεγεν· "εἰ γὰρ δῴη"–ἀντὶ τοῦ· εἴθε γὰρ δῴη κύριος–"καὶ ἔλθῃ μου ἡ αἴτησις, καὶ τὴν ἐλπίδα μου δῴη ὁ κύριος". δι' ἀμφότερα γὰρ εὔχεται, ἵνα καὶ αὐτὸς τὸν στέφανον τοῦ ἀγῶνος δέξηται κἀκεῖνοι μὴ ματαίαν τὴν ὑπομονὴν τῶν ἐπιπόνων νομίσωσιν. ἰδεῖν δὲ αὐτοῦ ἔστιν καὶ θαυμάσαι τὸ καὶ ἐν τοῖς τηλικούτοις πόνοις ἀνδρεῖον, ὅτι πρῶτον μὲν οὐκ ἀπείρηκεν τὴν πρὸς τὸν φίλον ἀπόκρισιν ἔχων πρόφασιν τὴν περὶ τοὺς πόνους σχολήν, ἀλλὰ καὶ πάλιν καθάπερ γενναῖος ἀθλητὴς φησιν πολεμικῶς κατὰ τοῦ ἀν167 τικειμένου ἱστάμενος καὶ εἰδώς, ὅτι οὐ χωρὶς τῆς ἐκ θεοῦ συνχωρήσεως γέγονεν ἡ κατ' αὐτοῦ ἐπαγωγή, φησίν· "ἀρξάμενος ὁ κύριος τρωσάτω με, μόνον μὴ εἰς τέλος ἀνελέτω με", ἀντὶ τοῦ· τὴν ἔκβασιν τῶν θλίψεων ὑπενεγκεῖν χαρισάσθω. τούτῳ ὅμοιόν ἐστιν τό· "καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν", ὅπερ ἑρμηνεύεται πολλάκις ἀντὶ τοῦ· μὴ ὑποπεσεῖν τοῖς ἀπατῶσιν ἐνγένηται. ὅρα δὲ καὶ τὴν θείαν πληροφορίαν. ὅτι ἔλθει τὰ τῆς εὐχῆς ἐλπίζει, οὐ παντὸς εἰδότος, εἰ συμφερόντως εὔχεται, ἢ μόνον τῶν ἁγίων. κατὰ τὸ βού λημα τοῦ θεοῦ ζῶντες δέχονται καὶ "πληροφορίαν τῆς ἐλπίδος". ὅτι δὲ οὐ περὶ τῆς ζωῆς τῆς ἐνταῦθα φοβούμενος λέγει τό· "εἰς τέλος δὲ μή με ἀνελέτω", σαφὲς ἐκ τοῦ εἰρηκέναι αὐτόν· "θάνατος ἀνδρὶ ἀνάπαυσις." αἰσθητικὸς ὢν οὖν ὁ ἅγιος τρῶσιν ὑπὸ θεοῦ ἐκδέχεται παιδευτὴν αὐτὸν ἄριστον ἐπιστάμενος οὐχ ὡς κολαστέος, ἀλλ' ὡς δοκίμιον ἐξαιτούμενος, καθὸ ὁ ψαλμῳδός φησιν· "δοκίμασόν με κύριε καὶ πείρασόν με", καὶ τὸ παροιμιῶδες δὲ λόγιον· "μαστιγοῖ δὲ πάντα υἱὸν ὃν παραδέχεται." τοῦτο δὲ γίνεται, ἵνα μὴ 168 κολαστέος γένηται οὐ συνεπαισθηθεὶς τῇ παιδεύσει. οὐ γὰρ παραιτεῖται ἔλεγχον ὁ ἅγιος ὅλον αὑτὸν τῷ θεῷ ἐκδούς, "εἰδὼς ὅτι ῃαξατ ἡ θλῖψις ὑπομονὴν κατεργάζεται, ἡ δὲ ὑπομονὴ δοκιμήν, ῃαξατ ἡ δοκιμὴ ἐλπίδα· ἡ δὲ ἐλπὶς οὐ καταισχύνει". "εἴη δέ μου πόλις τάφος, ἐφ' ἧς ἐπὶ τειχέων ἡλλόμην ἐπ' αὐτῆς, οὐ μὴ φείσωμαι." ὁ τῶν ἀνθρωπίνων ἁπάντων δοξῶν τε καὶ πολιτειῶν καὶ τῶν ὁμοίων καταφρονήσας "σκύβαλα" τὰ πάντα διὰ τὴν σωτήριον ἐλπίδα "ἡγούμενος" τὰς πολιτικὰς δόξας "τάφον" οἴεται ἀποθανὼν αὐταῖς ὡς Παῦλος ὁ λέγων· "ζῶ δὲ οὐκέτι 46 ἐγώ, ζῇ δὲ ἐν ἐμοὶ Χριστός." ἐπὶ γὰρ ταύτας τὰς ἀνθρωπίνας δόξας μεγάλα κομπάζοντες καθάπερ ἐπὶ τειχέων ἁλλόμενοι οἱ μοχθηροὶ ἐπιπηδῶσιν, εἰ καὶ μὴ ὁ ἅγιος. δῆλον γάρ, ὅτι τῷ ἀνθρωπίνῳ προσώπῳ ταῦτα προσάπτων εἴρηκεν. μετριόφρων γὰρ εἰ καί τις ἄλλος ὁ μακάριος, "ἄμεμπτος" μαρτυρηθεὶς εἶναι καὶ "δίκαιος". εἴη δὲ καὶ ταῦτα λέγων ὅτι· εἰ καὶ καθάπερ εὖ τετειχισμένη πόλις

Divine Support and Patient Endurance§43

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43I happened to be suffering from wealth and glory, but for me these things have died, and I do not consider their loss to be heavy. Therefore, I do not spare these things. Having died to them, I do not possess any desire for them at all, from which I live a blessed life.

For it is good 'to die to sin' (Rom 6:2), so that we may live for God and not, like the 'squandering widow' (Luke 21:34), live only to be delivered unto the death of sin. 'For I have not spoken the holy words of my God.' Because of this, I consider all human things to have died to them, since I have not spoken false words concerning God, namely, because I have not stumbled in anything but am 'righteous'—this he says according to the one saying, 'I have no conscience against myself' (Ps 26:4)—or because the things spoken in testimony toward God he showed to be not false, as it is said concerning him: 'and he did not give foolishness to God' (Num 23:19).

For by the words of God, which testify to Him, his way is found to be in agreement with that which is in virtue. Therefore, he also speaks of God's virtuous deeds of himself according to the one saying, 'Not I, but the grace of God with me' (2 Cor 12:9). And it is also an indication of being disciplined by God that he says, 'For I have not spoken the holy words of my God.' Nothing appears less unformed from God than actively showing that: 'do not boast in your wisdom' (1 Cor 10:7). For he confesses all things to God.

For it is useful not to cast oneself upon oneself, which the divine word again exhorts: 'Let not the wise man boast in his wisdom, nor the strong in his strength, nor the rich in his riches, but let him who boasts boast in this, that he understands and knows the Lord' (Jer 9:23). We have examples in the Scriptures of the ungodly boasting and trusting in themselves: Goliath and Pharaoh, who did not long for what they hoped for, 'their pride being quenched.' And 'those claiming to be wise become fools' (1 Cor 3:19) according to the saying. But also concerning those boasting in wealth it is said: 'Do not fear when a man becomes rich and when the glory of his house increases, for he shall not take all by dying' (Prov 23:5). For either he will leave the same things himself, or the same things will leave him when change has occurred.

But the holy man, casting nothing upon himself, entrusts all to God. 'For what is my strength, that I endure? Or what is my time, that my soul is sustained? Is the strength of stones my strength?'

“Or are my fleshly parts made of bronze? Or did he not rely upon them? But help from me has ceased. Mercy failed me, but the Lord's oversight looked down upon me.” (Job 10:18). Being loving, he wants to instruct his friends, so that they do not wonder why he endures such a heavy burden of painful things, and to show them that, if not by a divine calculation, he would not have borne these things given human weakness—for by what strength, he asks, do I endure these things, or for what length of time will I be able to live enduring these? My strength is either of stone or my flesh is bronze, so that I do not feel the pain through them? —so that they do not despise patience by remaining unfeeling. For some even reason about the martyrs that they do not feel the pains, which would deny them virtue.

But he also wants them to grasp this with their mind, that he does not suffer because of sin, saying: “Did he not rely upon it?” (Job 13:15). And to this he adds, hinting at the forgiveness from God: “But help has ceased. Mercy failed me, but the Lord's oversight looked down upon me,” so that from these they may understand that the saint, being conscious of these things happening to himself, bears them bravely standing against the one questioning, having believed that even if the Lord pardoned him by forgiving the one who asked, he was encouraging him to endure. Such also the blessed David sings, saying: “Waiting, I waited for the Lord, and he attended to me.” (Psalm 40:1). And it is possible that he says these things in his rebuking outburst: “You think so, that both the help and the oversight of the Lord looked down upon me.” He himself knows that for the sake of testing, God delivered him, as “blessed is the man who endures temptation, for having been proven he will receive the crown of life, which he rejoiced in for those who love him.” (James 1:12). “My closest ones did not attend to me, like a mountain stream leaving or like a wave passing me by.” (Psalm 31:11). And this happened to him for testing; for the absence of friends in afflictions is no small pain. Enduring this tribulation, the holy David also sang: “They looked to the right and looked, and there was none recognizing me.” (Psalm 31:13). And if even the invisible powers of the saint through his virtue...

Greek · §43

ἐτύγχανον πλούτῳ καὶ δόξῃ καμών, ἀλλά γε ἐμοὶ ταῦτα τέθνηκεν οὐ βαρείαν αὐτῶν τὴν στέρησιν λογιζομένῳ. διὸ καὶ οὐ φείδομαι τούτων. ὅλως αὐτῶν μηδένα πόθον ἔχω τεθνηκὼς αὐτοῖς, 169 ἐξ οὗ ζῶ ζωὴν μακαρίαν. καλὸν γὰρ "ἀποθνῄσκειν τῇ ἁμαρτίᾳ", ἵνα τῷ θεῷ ζήσωμεν καὶ μὴ καθάπερ ἡ "σπαταλῶσα χήρα" ζῶντες θανάτῳ τῆς ἁμαρτίας παραδοθῶ μεν. "οὐ γὰρ ἐψευσάμην ῥήματα ἅγια θεοῦ μου." διὰ τοῦτο πάντα τὰ ἀνθρώπινα τάφον ἡγοῦμαι τεθνηκὼς αὐτοῖς, ἐπεὶ οὐκ ἐψευσάμην τὰ τοῦ θεοῦ ἅγια ῥήματα, ἤτοι διὰ τὸ ἐν μηδενὶ πταῖσαι ἀλλὰ "δίκαιος" εἶναι–τοῦτο λέγει κατὰ τὸν λέγοντα· "οὐδὲν ἐμαυτῷ σύνοιδα"– ἢ ὅτι τὰ εἰρημένα ἐν μαρτυρίας μέρει πρὸς τοῦ θεοῦ οὐ ψευδῆ ἔδειξεν καθὸ εἴρηται περὶ αὐτοῦ· "καὶ οὐκ ἔδωκεν ἀφροσύνην θεῷ." τοῖς γὰρ λόγοις τοῦ θεοῦ τοῖς μαρτυροῦσιν αὐτῷ τὸ ἐν ἀρετῇ ὂν ὁ τρόπος αὐτοῦ σύμφωνος εὑρίσκετο. διόπερ καὶ τὰς ἐναρέτους ἑαυτοῦ πράξεις τοῦ θεοῦ λέγει κατὰ τὸν λέγοντα· "οὐκ ἐγὼ δέ, ἀλλὰ ἡ χάρις τοῦ θεοῦ σὺν ἐμοί." δεικτικὸν δὲ καὶ πρὸς τοῦ θεοῦ πεπαιδεῦσθαι αὐτὸν τὸ λέγειν· "οὐ γὰρ ἐψευσάμην ῥήματα ἅγια θεοῦ μου." οὐδὲν δ' ἧττον καὶ ἄτυφος φαίνεται ἐκ τοῦ θεοῦ ἐνεργῶς δεικνὺς τό· "ἐπὶ δὲ σῇ σοφίᾳ μὴ ἐπαίρου." θεοῦ γὰρ τὰ πάντα ὁμολογεῖ. χρήσιμον γὰρ τὸ μὴ ἐφ' ἑαυτῷ βάλλεσθαι, ὅπερ πάλιν παραινεῖ λόγος θεῖος· "μὴ καυχάσθω ὁ σοφὸς ἐν 170 τῇ σοφίᾳ αὐτοῦ μηδὲ ὁ ἰσχυρὸς ἐν τῇ ἰσχύι αὐτοῦ μηδὲ ὁ πλούσιος ἐν τῷ πλούτῳ αὐτοῦ, ἀλλ' ἢ ἐν τούτῳ καυχάσθω ὁ καυχώμενος τοῦ συνίειν καὶ γιγνώσκειν τὸν κύριον." ἔχομεν παραδείγματα ἐν ταῖς γραφαῖς τῶν ἀσυνέτως καυχωμένων καὶ ἐφ' ἑαυτοῖς πεποιθότων Γολιὰδ καὶ Φαραώ, οἵτινες οὐχ ἅπερ ἤλπισαν πεπόνθασιν "σβεσθείσης αὐτῶν τῆς ὑπερηφανίας". "εἶν̣α̣ι̣ φάσκοντες" δὲ "σοφοὶ μωραίνονται" κατὰ τὸ λόγιον. ἀλλὰ καὶ περὶ τῶν πλούτῳ ἀλαζονευομένων λέγεται· "μὴ φοβοῦ, ὅταν πλουτήσῃ ἄνθρωπος καὶ ὅταν πληθυνθῇ ἡ δόξα τοῦ οἴκου αὐτοῦ, ὅτι οὐκ ἐν τῷ ἀποθνῄσκειν αὐτὸν λήμψεται τὰ πάντα." ἢ γὰρ αὐτὸς αὐτὰ καταλείψει ἢ αὐτὰ αὐτὸν μεταβολῆς γεγενημένης. ἀλλὰ ὁ ἅγιος οὐδὲν ἐφ' ἑαυτῷ βαλλόμενος θεῷ πάντα ἀνατίθησιν. "τίς γάρ μου ἡ ἰσχύς, ὅτι ὑπομένω; ἢ τίς μου ὁ χρόνος, ὅτι ἀνέχεταί μου ἡ ψυχή; μὴ ἰσχὺς λίθων ἡ ἰσχύς μου; ἢ αἱ σάρκες μού εἰσιν χάλκειαι; ἦ οὐκ ἐπ' αὐτῷ ἐπεποίθειν; βοήθεια δὲ ἀπ' ἐμοῦ ἄπεστιν. ἀπείπατό με ἔλεος, ἐπισκοπὴ δὲ κυρίου ὑπερεῖδέν με." 171 παιδεῦσαι τοὺς φίλους ἀγαπητικὸς ὢν βούλεται, ὡς οὐ διά τι ἀνθρώπινον τὴν τοσαύτην ἐπιφορὰν τῶν ἀνιαρῶν ὑπομένει, καὶ παραστῆσαι αὐτῷ ὅτι· εἰ μὴ λογισμῷ θείῳ, ὅσον ἧκεν εἰς ἀνθρωπίνην ἀσθένειαν, οὐκ ἂν οὐκ ἀνήνεγκα ταῦτα–διὰ ποίαν γάρ, φησίν, ἰσχὺν ταῦτα ὑπομένω λογίσασθε, ἢ διὰ ποῖον χρόνον βιῶσαι δυνήσομαι ταῦτα ὑφιστάμενος. ἡ ἰσχὺς δέ μοι ἢ λίθου ἐστὶν ἢ χαλκείας ἔχω τὰς σάρκας, ὥστε μὴ ἐπαισθάνεσθαι τὸν πόνον αὐτοῖς; –ἵνα μὴ περὶ ἀναισθήτου διακείμενοι εὐτελίζωσι τὴν καρτερίαν. εἰσὶ γὰρ οἱ καὶ περὶ τῶν μαρτύρων διανοούμενοι, ὅτι τῶν ἀλγηδόνων οὐκ ἐπαισθάνονται, ὅπερ παραιρεῖται αὐτῶν τὴν ἀρετήν. ἀλλὰ κἀκεῖνα αὐ τοῖς ἐνθεῖναι τῆι διανοίᾳ βούλεται, ὅτι οὐ δι' ἁμαρτίας πάσχει, λέγων· "ἦ οὐκ ἐπ' αὐτῷ ἐπεποίθειν;" πρὸς δὲ τούτοις ἠρέμα καὶ τὴν ἀπὸ θεοῦ συνχώρησιν αἰνιττόμενος ἐπάγει· "βοήθεια δὲ ἄπεστιν. ἀπείπατό με ἔλεος, ἐπισκοπὴ δὲ κυρίου ὑπερεῖδέν με", ἵν' ἐκ τούτων κατανοήσωσιν, ὅτι καὶ ταῦτα συνειδὼς εἰς ἑαυτὸν γεγενημένα ὁ ἅγιος φέρει γενναίως ἱστάμενος πρὸς τὸν ἐξαιτησάμενον, πεπι172 στευκώς, ὅτι εἰ καὶ ἔπαισεν αὐτὸν κύριος συνχωρήσας τῷ 47 ἐξαιτήσαντι, ἀλλ' ἐπαμύνει καρτερήσαντι. τοιοῦ. τον γὰρ καὶ ὁ μακάριος ∆αυὶδ ψάλλει λέγων· "ὑπομένων ὑπέμεινα τὸν κύριον, καὶ προσέσχεν μοι." δυνατὸν δὲ καὶ τὴν αὐτῶν ἐλέγχοντα διάλημψιν ταῦτα λέγειν ὅτι· ὑμεῖς οὕτω νομίζετε, ὅτι καὶ ἡ βοήθεια καὶ ἡ ἐπισκοπὴ κυρίου ὑπερεῖδέν με. αὐτὸς οἶδεν, ὅτι του´̣τῳ θεὸς δοκιμασίας χάριν αὐτὸν παρέδωκεν, ὡς "μακάριος ἀνὴρ ὃς ὑπομένει πειρασμόν, ὅτι δόκιμος γενάμενος λήμψεται τὸν στέφανον τῆς ζωῆς, ὃν ἐπηγ γείλατο τοῖς ἀγαπῶσιν αὐτόν." "οὐ προσεῖδόν με οἱ ἐγγύτατοί μου, ὥσπερ χειμάρρους ἐκλείπων ἢ ὥσπερ κῦμα παρῆλθόν με." καὶ τοῦτο αὐτῷ πρὸς δοκιμασίαν συνέβαινεν· οὐ γὰρ μικρὰ ἀνία ἐν τοῖς θλιβηροῖς ἀπουσία τῶν φίλων. ταύτην ὑπομένων τὴν θλῖψιν καὶ ∆αυὶδ ὁ ἅγιος ἔψαλλεν· "κατενόουν εἰς τὰ δεξιὰ καὶ ἐπέβλεπον, καὶ οὐκ ἦν ὁ ἐπιγιγνώσκων με." ει᾿̣ δὲ καὶ τὰς ἀοράτους δυνάμεις ἁγίας διὰ τὸ τὴν ἀρετὴν αὐτοῦ

Distinctions of Friendship§44

44The brief passing of the trial shows that he was visited, for The mind is drawn to the statement: 'the Lord's oversight found me too high' (Job 5:9).). Just as the Lord of all, not hating, did not merely visit him, but did so to show the adversary that his evil cannot prevail against human virtue, so too might the divine powers—being worthy to know the will of God—allow the struggle to coincide with Job, so that his achievement might appear more brilliantly.

'Those who deceived me have now fallen upon me' (Job 6:15). Perhaps he reproaches them, saying: 'Unaware of the cause of these inductions, you dare to say such things which you did not say before.' It is also likely that many others despised him because of his suffering, and this was also the doing of the one who made the request. See that we have not surrendered the divine powers by allowing the trial to pass briefly just so his virtue might be known, but rather that other opposing powers were permitted to leap upon him and fight against him.

'Like snow or congealed crystal, as it was arranged that heat should come and it was not recognized what it was, so I too was left by all. I was lost and became a stranger' (Job 6:17). The phrase 'Like snow or congealed crystal, as it was arranged' is spoken hyperbolically, being rendered as: 'As snow or crystal was arranged.' The example is appropriate to the hyperbole of his change, making him utterly unknown, like snow or crystal being dissolved by heat and thus making the place where it was, unknown. And it is good to use such an example; just as snow and crystal make the place indistinguishable when dissolved by heat, so also a friend, appearing to be one, is revealed when trials arise, and what he hid before, he makes manifest.

When a distressing time is present and the forming of friends is tested, the saints have certainty, while those who love possess this condition of friendship, keeping it incorruptible both in ease and in adversity. And it is no wonder if they even extend love toward enemies, being peaceful with those who hate peace, according to what is said by the Lord through the prophet:

“Say, our brothers, to those who hate you, so that the name of the Lord might be glorified, but they themselves will be ashamed” (Matt 5:11). And once, since the discourse began concerning friendship, it followed to recognize the differences of friendship.

One is that which is beautiful in itself, which even the saints establish; another is because of utility, such as when someone has a friend of a physician because of this very thing. This friendship, even if it is not perfect, does not possess any human artificiality. Another is friendship except because of the pleasant, without which the friend is no longer a friend, and because of ambition, so that they might seem to the many to be friends, contributing nothing to the honor of those. But the one choosing only for utility, a friend is most uncertain; according to the fact that when the need is no longer present, he replaces the friend, eliminating friendship according to this; he chooses the useful things before the pleasant things, which is also subject to reproach.

The discourse exhorts toward true friendship, saying: “Do not abandon your friend and a patrimonial friend.” “For the recent one is not like him.” I call the recent one “uncertain,” whereas the “ancient” or patrimonial one has stability, even if you receive him according to time;... the one who has come through experience does not neglect the recent one; for he, truly knowing the hearts from experience,... as he performs the judgment.

And the “I was lost and became a stranger” (Job 1:21) he says toward the lamentation of the many considering the loss of all, the taking away of the possessions and moneys of all, and that he encountered poverty. Therefore also he became a stranger, having been abandoned by all his own. “Behold the ways of the impious, the paths of the ungodly, who look upon them. And those trusting in cities and money shall owe shame” (Ps 73:18). I myself, he says, suffered these things, having fallen away from wealth and many children and glory and the other human things. And yet, I am not amazed or surprised by any of these. For even the saints, imposing themselves upon the nature of the indifferent, do not consider the taking away of these things to be a heavy burden, and they exhort others just as the blessed David, singing, “If wealth flows, do not add to your heart” (Ps 62:10). And again: “Do not trust in princes and in the sons of men, in whom there is no salvation” (Ps 146:3). Therefore, the saint, correcting them, spoke thus in his leisure.

Greek · §44

μεγάλην φανῆναι ὀλίγον παρελθούσας αὐτὸν δηλοῖ, συνεπίσκεψαι· συντρέχει γὰρ αὕτη ἡ διάνοια τῇ ἀποδοθείσῃ εἰς τό· "ἐπισκοπὴ 173 δὲ κυρίου ὑπερεῖδέν με." ὡς γὰρ ὁ τῶν ὅλων κύριος οὐ μισῶν οὐκ ἐπεσκέπτετο αὐτόν, ἀλλὰ πρὸς τὸ δεῖξαι τῶι ἀντικειμένῳ, ὅτι πρὸς ἀνθρώπου ἀρετὴν ἡ κακία αὐτοῦ οὐ δύναται, οὕτω μήποτε καὶ αἱ θεῖαι δυνάμεις, τὸ βούλημα τοῦ θεοῦ ἀξιωθεῖσαι εἰδέναι τὸ περὶ τὸν Ἰὼβ συνχωρῆσαι τὸν ἀγῶνα γενέσθαι, ἵνα λαμπρότερον τοῦ μακαρίου φανῇ τὸ κατόρθωμα. "οἵτινές με διευλαβοῦντο, νυ῀̣ν ἐπιπεπτώκασίν μοι." ἠρέμα μὲν ἴσως τούτους ἐλέγχει ὅτι· ἀγνοοῦντες τὴν αἰτίαν τῶν ἐπαγωγῶν ἐπιβαίνετέ μοι τολμῶντες τοιαῦτα λέγειν, ἃ πρότερον οὐκ εἰρήκατε. εἰκὸς δ', ὅτι καὶ πολλοὶ τῶν ἄλλων διὰ τὸ πάθος κατεφρόνουν αὐτοῦ, καὶ τοῦτο τοῦ ἐξαιτησαμένου ὑποβάλλοντος. ὅρα δέ, μὴ ὥσπερ ἀποδεδώκαμεν τὰς θείας δυνάμεις ὀλίγου αὐτὸν παρεληλυθέναι ἵνα γνωσθῇ αὐτοῦ ἡ ἀρετή, οὕτω συνεχωρήθησαν τῶν ἐναντίων δυνάμεων καὶ ἄλλαι ἐπιπηδᾶν αὐτῷ καὶ προσπολεμεῖν. "ὥσπερ χιὼν ἢ κρύσταλλος πεπηγώς, καθὼς τακεῖσα θέρμης γενομένης οὐκ ἐπεγνώσθη ὅπερ ἦν, οὕτω κἀγὼ κατελείφθην ὑπὸ πάντων. ἀπωλόμην δὲ καὶ ἔξοικος 174 ἐγενόμην." ὑπερβάτως εἴρηται τό· "ὥσπερ χιὼν ἢ κρύσταλλος πεπηγώς, καθὼς τακεῖσα", οὕτως ἀποδιδόμενον· καθὼς τακεῖσα χιὼν ἢ κρύσταλλος. οἰκεῖον δὲ καὶ τὸ πα ράδειγμα πρὸς τὴν ὑπερβολὴν τῆς μεταβολῆς αὐτοῦ ἄγνωστον αὐτὸν παντελῆ ποιούσης κατὰ τὴν χιόνα ἢ κρύσταλλον τὴν ἀπὸ διακαύσεως διαλυομένην καὶ οὕτως ἄγνωστον ποιου῀̣σ̣αν το`̣ν τόπον ὅπου ἐτύγχαν̣ε̣ν̣. εὖ δὲ καὶ τὸ τοιούτῳ χρήσασθ̣αι παραδείγματι· καθὼς ἡ χιὼν καὶ κρύσταλλος ἀδιάκριτον ποιοῦσι τὸν τόπον ὑπὸ θέρμης̣ δ̣ι̣α̣λυόμενα, οὕτω καὶ φίλος δοκῶν εἶναι πειρασμῶν ἐνστάντων φανεροῦται, καὶ ὅπερ πρὸ τούτου ἔκρυπτεν, φανερὸν καθίστησιν. ἐνστάντος θλιβηροῦ καιροῦ ἀντικειμένων δὲ τῶν σχηματιζομένων φίλων εἶναι οἱ ἅγιοι ἔχουσι βεβαιότητα, πρὸς τοὺς ἀγαπωμένους ἔχοντες καὶ ἐν ἀνέσει καὶ ἐν περιστάσει τοῦτον τὸν ὅρον τῆς φιλίας ἀδιάστροφον φυλάττοντες. καὶ οὐ θαῦμα, ὅπου γε καὶ πρὸς τοὺς ἐχθροὺς τὴν ἀγάπην ἐκτείνουσι, μετὰ τῶν μισούντων τὴν εἰρήνην εἰρηνικοὶ ὄντες κατὰ τὸ ὑπὸ κυρίου διὰ τοῦ προφήτου λεγόμενον· "εἴπατε, ἀδελφοὶ ἡμῶν, τοῖς μισοῦσιν ὑμᾶς, ἵνα τὸ ὄνομα κυρίου δοξασθῇ, αὐτοὶ δὲ αἰσχυνθήσονται." ἅπαξ δὲ ἐπεὶ περὶ φιλίας ὁ λόγος τὴν ἀρχὴν ἐδέξατο, ἀκόλουθον τὰς διαφορὰς διαγνῶναι τῆς φιλίας. ἡ μὲν οὖν 175 τίς ἐστιν ἡ δι' αὐτὸ τὸ καλόν, ἣν καὶ ἅγιοι κατορθοῦσιν, ἡ δέ τις διὰ τὸ χρήσιμον, οἷον ὅταν τις φέρε ἰατροῦ φίλος ὑπάρχῃ δι' αὐτὸ τοῦτο. αὕτη δ' ἡ φιλία εἰ καὶ μὴ τελεία ἐστίν, ἀλλὰ γοῦν οὐκ ἔχει τὸ ψεκτὸν ἀνθρωπίνη τις ὑπάρχουσα. ἑτέρα δὲ εἰ μὴ διὰ τὸ ἡδύ, οὗ μηκέτι ὑπάρχοντος μηδ' ὁ φίλος ἔστιν, καὶ διὰ φιλοδοξίαν, ἵνα δοκῶσι τοῖς πολλοῖς μειζ̣ο´̣νων εἶναι φίλοι αὐτοὶ οὐδὲν προσφέροντες εἰς φιλοτ̣ιμίαν ἐκείνων. εἰ δὲ καὶ ὁ διὰ τὸ χρήσι μον αἱρούμενος φίλον ἀβεβαιότατος κατὰ τὸ μηκέτι 48 ητ·· ηδ··ς ···· χρείας ὑπαρχούσης ἀντιποιεῖσθαι φιλίας ἐξαλάττων κατὰ τοῦτο, π̣ρ̣οαιρεῖται τὰ χρήσιμα πρὸ τῶν ἡδέων, ἃ καὶ ὑπὸ μέμψιν ἐστίν. εἰς τὴν ὄντως φιλίαν προτρέπων ὁ λόγος φησίν· "φίλον σὸν καὶ φίλον πατρῷον μὴ ἐνκαταλίπῃς." "ὁ γὰρ πρόσφατος οὐκ ἔστιν ὅμοιος αὐτῷ." πρόσφατον λέγω τὸν ἀβέβαιον, "ἀρχαῖον" ἢ πατρῷον τὸν ἔχοντα βεβαιότητα, ἄλλως τε καὶ εἰ καὶ κατὰ χρόνον λαμβάνοις ···· τ·ς ὁ διὰ πείρας ἐλθὼν ἀμελεῖ τοῦ προσφάτου· ὁ γὰρ τὰς καρδίας ὄντως ἐπιστάμενος ἐκ τῆς πείρας ·· ω̣ς ποιεῖται τὴν ἐπίκρισιν. τὸ δ' "ἀπωλόμην δὲ καὶ ἔξοικος ἐγενάμην" φησὶν πρὸς τὴν διάλημψιν τὴν 176 τῶν πολλῶν ἀπώλειαν λογιζομένων τὴν πάντων ἀφαίρεσιν κτημάτων χρημάτων καὶ ὅτι ἐπὶ κοπρίας ἐτύγχανεν. διὸ καὶ ἔξοικος ἐγεγόνει καὶ πάντων αὐτὸν τῶν οἰκείων καταλελοιπότων. "ἴδετε ὁδοὺς Θαιμανῶν, ἀτραποὺς Ἀσεβῶν οἱ διορῶντες. καὶ αἰσχύνην ὀφειλήσουσιν οἱ ἐπὶ πόλεσιν καὶ χρήμασι πεποιθότες." ἐγὼ μέν, φησίν, ταῦτα ὑπέστην μεταπεσὼν ἀπὸ πλούτου καὶ πολυπαιδίας καὶ δόξης καὶ τῶν ἄλλων ἀνθρωπι´̣νων. καὶ ὅμως οὐδὲν αὐτῶν τεθαυμακὼς οὐ ξενίζομαι. καὶ γὰρ οἱ ἅγιοι τῇ φύσει τῶν ἀδιαφόρων ἐπιβάλλοντες οὐ βαρείαν τὴν τούτων ἀφαίρεσιν λογίζονται καὶ τοὺς ἄλλους προτρεπόμενοι καθὰ καὶ ∆αυὶδ ὁ μακα´̣ρι̣ος ψάλλω̣ν "πλοῦτος ἐὰν ῥέῃ μὴ προστίθεσθε καρδίαν." καὶ πάλιν· "μὴ πεποίθατε ἐπ' ἄρχοντας καὶ ἐφ' υἱοὺς ἀνθρώπων, οἷς οὐκ ἔστιν σωτηρία." διορθούμενος οὖν αὐτοὺς ἠρέμα ὁ ἅγιος οὕτω

The Reward of Patience and Gentle Correction§45

45He makes the Word say: 'Behold the paths of the Bold, the ways of the Sabeans who see' (Job 20:5), which is: seeing with intellect, so that his whole mind might be such; but I became a stranger and was stripped of all.

Understand the paths of the Bold, judge the ways of the Sabeans, even if they are well-off; we think with minds that, trusting in wealth and glory, they do not have right paths or ways. And he was saying these things submissively and to those who seemed like friends, that he who falls into such evils is carried away, saying: even if you are kings and will not fall into misfortune, but understand the paths of the Bold and the Sabeans—their paths text gapped—that trusting in human things, you are incurring shame.

If you would also take the interpretations of the names, this thought would occur, that the 'Bold' are those falling away, while the 'Sabeans' are those returning. Therefore, he exhorts those falling away from virtue, who have trusted even in wealth, to observe them, but he also exhorts to understand those returning to the nature of things, because it does not always remain in prosperity, but also frequently turns back.

Therefore, there is shame in trusting in money or in cities, saying 'cities' meaning the human glories and as if they were in safety. If those falling away were to be praised, he exhorts: understand, how there are also others leaving evils and not always prospering in human things.

If you would wish to learn that things receive much change, those enjoying things frequently lose many of which they were deprived; you would not have placed them as if they were permanent. For 'he who has trusted in wealth will fall, but he who grasps what is just will rise' (cf. Luke 16:25), just as Lazarus was carried into the bosom of Abraham (Luke 16:22), but the rich man is delivered to the torment having fallen upon it (Luke 16:23), who through arrogance overlooked Lazarus. For indeed the word observed that...

Regarding 'he was set at the gate' and that he was very rich, so that he might not have an excuse saying that they did not know him or did not possess sufficiency. And 'rising' is also well used. For just as the sown things, having undergone decay, later bloom, so he who is pressed by circumstances and endures will have the rising as a reward for his patience, 'shining like the sun in the kingdom of the Father' (Job 23:10).

For he was persuaded in the Lord according to the things said: 'Blessed is the man who trusts in the Lord' (Psalm 84:12); 'those who trust in the Lord are like Mount Zion' (Psalm 125:1)', and saying: 'I have trusted in the Lord', not 'in money or in human cities', but in the Divine Wealth and 'the city of the great King' (Psalm 127:1), whose 'foundations are in the holy mountains', calculating the words of the Lord as 'desirable things far above gold and precious stone'.

'Even you also have come to me compassionately.' And he who admonishes those who have fallen into false accusations with a gloomy countenance is not correcting them according to reason by being moved. For this is not the purpose, but rather to urge them toward manliness and to engage bravely. For to say: 'Why then did we sin?' is more heavy than to be light in toil.

For in truth, they approached him compassionately to rescue him from being tossed about concerning the cause of the indictment, and because they were trying to correct him by accusing one who was not submissive. 'So having seen my wound, you were afraid.' The saint is most pastoral and toward those who are not rightly disposed toward him, he approaches by correcting them from their own error and receiving from their own state the beginning of the exhortation; for every one who sins falls into gloom, and he who fell from sins suffered this, and you also be afraid, receiving fear from our wound. For it was clear to them that 'no one is clean from the filth of men'. And these things indeed the blessed one says as correcting regarding their error, but also useful toward...

Greek · §45

ποιεῖ τὸν λόγον λέγων· "ἴδετε ὁδοὺς Θαιμανῶν, ἀτραποὺς Σαβῶν οἱ διορῶντες", ὅ ἐστιν· μετὰ διανοίας ὁρῶντες, ἵν' ᾖ πᾶς αὐτοῦ ὁ νοῦς τοιοῦτος· ἐγὼ δὲ ἔξοικος ἐγενόμην καὶ πάντων ἀφῃρέθην. κατανοήσατε τὰς ὁδοὺς τῶν Θαιμανῶν, τὰς ἀτραποὺς τῶν Σαβῶν κατακρίνατε, κἂν εὐπαθῶσιν, λογιζ̣ο´̣με̣ 177 νοι ὅτι πλούτῳ καὶ δόξῃ πεποιθότες οὐκ ὀρθὰς ὁδοὺς ἢ ἀτραποὺς ἔχουσιν. ταῦτα δὲ ἔλεγεν ὑπηχῶν καὶ τοῖς φίλοις οἰομένοις ὅτι ὁ περιπίπτων ἐν περιστάσεσιν ἐκ κακίας ταύταις ἐνέχεται ὅτι· ὑμεῖς εἰ καὶ βασιλεῖς ἐστε καὶ οὐ περιεπέσετε δυσπραγίᾳ, ἀλλὰ κατανοήσατε τὰς ὁδοὺς τῶν Θαιμανῶν καὶ Σαβῶν, ὁδ̣οὺς αὐτῶν ρ̣·····σ̣ετε, ὅτι πεποιθότες ἐπὶ τοῖς ἀνθρωπίνοις αἰσχύνην ὀφλισκάνετε. εἰ δὲ καὶ τὰς ἑρμηνείας τῶν ὀνομάτων ἐκλαβεῖν θέλοις, γένοιτο ἂν νόησις τ αὕτη, Θαιμανῶν μὲν ἑρμηνευομένων ἐκλιπόντων, Σαβῶν δὲ ἐπιστρεφόντων. προτρέπεται οὖν τοὺς ἐκλιπόντας ἀρετὴν καταθεάσασθαι, οἳ καὶ ἐν πλούτωι πεποίθασιν, ἀλλὰ καὶ τοὺς ἐπιστρέφοντας τὴν φύσιν τῶν πραγμάτων κατανοεῖν προτρεπόμενος, ὅτι οὐ πάντως ἐν εὐετηρίᾳ ἀεὶ οὕτω διαμένει, ἀλλὰ καὶ ὑποστρέφει πολλάκις. διὸ αἰσχύνη ὑπάρχει τὸ πεποιθέναι ἐπὶ χρήμασιν ἢ πόλεσιν, πόλεις λέγων τὰς δό ξας τὰς ἀνθρωπίνας καὶ τὸ ὡσανεὶ ἐν ἀσφαλεῖ εἶναι. εἰ δὲ ἐπαινετοὶ εἶεν οἱ ἐκλιπόντες, προτρέπεται ὅτι· κατανοήσατε, ὡς εἰσὶ καὶ ἄλλοι κακὰ ἀπολιπόντες καὶ οὐ πάντως τοῖς ἀνθρωπίνοις πλουτοῦντες. 178 εἰ οὖν ἐπιστῆσαι θελήσετε, ὅτι τὰ πράγματα πολλὴν δέχεται τὴν μεταβολὴν ἀπολαμβανόντων πολλα´̣κις πολλῶν ὧν ἐστερήθησαν, οὐκ ἂν ὡς ἐπὶ μονίμοις ἐπεποθε̣ῖτε̣ τεθηπότες αὐτά. "ὁ" γὰρ "πεποιθὼς ἐπὶ πλούτωι οὗτος πεσεῖται, ὁ δὲ ἀντιλαμβανόμενος δικαίων οὗτος ἀνατελεῖ", καθὰ ὁ μὲν Λάζαρος εἰς κόλπον Ἀβραὰμ ἀνέτειλεν, ὁ δὲ πλούσιος τῇ κολ̣άσει παραδέδοται πεσὼν ἐπ' αὐτήν, ὃς διὰ ἀλαζονείαν παρεώρα τὸν Λάζαρον. καὶ γὰρ ὁ λόγος παρετηρήσατο, ὅτι "πρὸς τῷ πυλῶνι" α̣ὐτοῦ "ἐβέβλητο" καὶ ὅτι σφόδρα πλούσιος, ἵνα μὴ πρόφασιν ἔχοι ὅτι· ἠγνόουν αὐτὸν ἢ οὐκ εἶχον τὰ αὐτάρκη. καλῶς δὲ καὶ τὸ "ἀνατέλλει". ὡς γὰρ τὰ σπειρόμενα φθορὰν ὑπομένοντα ὕστερον ἐξανθεῖ, οὕτως ὁ περιστάσεσι πιεσθεὶς καὶ ὑπομείνας ἕξει τῆς καρτερίας μισθὸν τὴν ἀνατολήν, "ἐκλάμπων ὡς ὁ ἥλιος ἐν τῇ βασιλείᾳ τοῦ πατρός". πεποιθὼς γὰρ ἦν ἐπὶ κύριον προτραπεὶς ἐκ τῶν εἰρημένων· "εὐλογημένος ὁ ἄνθρωπος ὃς πέποιθεν ἐπὶ τῷ κυρίῳ· οἱ πεποιθότες ἐπὶ κύριον ὡς 49 ὄρος Σιών", καὶ λέγων· "ἐπὶ τῷ κυρίῳ πέποιθα", οὐκ "ἐπὶ χρήμασιν ἢ πόλεσιν" ἀνθρωπίναις, ἀλλ' ἐπὶ τῷ θείῳ πλού179 τῳ καὶ "τῇ πόλει τοῦ βασιλέως τοῦ μεγάλου", ἧς "οἱ θεμέλιοι ἐν τοῖς ὄρεσιν τοῖς ἁγίοις", χρήματα λογιζόμενος τὰ λόγια κυρίου "ἐπιθυμητὰ ὑπὲρ χρυσίον καὶ λίθον τίμιον πολύ". "ἄταρ δὴ καὶ ὑμεῖς ἐπέβητέ μοι ἀνελεημόνως." καὶ τοὺς ἐπ' αἰτίᾳ ψεκτῇ περιπεσόντας σκυθρωποῖς νουθετῶν τις οὐκ ἐλέγχει κατὰ λόγον κινούμενος. οὐ τοῦτο γὰρ πρόκειται, ἀλλὰ μᾶλλον εἰς ἀνδρείαν προτρέπεσθαι καὶ γενναίως ἐνεγκεῖν. τὸ γὰρ λέγειν· «διὰ τί γὰρ ἡμάρτανες;» βαρῦναί ἐστιν μᾶλλον ἢ πόνων κουφίσαι. καὶ γὰρ τῷ ὄντι ἀνελεημόνως ἐπέστησαν αὐτῷ ἐκ τοῦ πεπλανῆσθαι περὶ τὴν αἰτίαν τῆς ἐπαγωγῆς καὶ ὅτι τὸν μὴ ὑποκείμενον ἐλέγχῳ ἐλέγχειν ἐπειρῶντο. "ὥστε ἰδόντες τὸ ἐμὸν τραῦμα φοβήθητε." κηδεμονικώτατα ὁ ἅγιος καὶ πρὸς τοὺς μὴ ὀρθῶς διακειμένους πρὸς αὐτὸν προσφέρεται ἀπὸ τῶν καθ' ἑαυτὸν κἀκείνους διορθούμενος καὶ ἐκ τῆς αὐτῶν διαλήμψεως δεχόμενος τὴν ἀρχὴν τῆς παραινέσεως· εἰ γὰρ πᾶς ὁ ἁμαρτάνων σκυθρωποῖς περιπίπτει καὶ ὁ περιπεσὼν ἐξ ἁμαρτιῶν τοῦτ' ἔπαθεν, καὶ ὑμεῖς φοβήθητε ἐκ τοῦ ἡμετέρου τραύματος τὸν φόβον δεχόμενοι. καὶ γὰρ δῆλον αὐτοῖς ὑ180 πῆρχεν ὅτι "οὐδεὶς καθαρὸς ἀπὸ ῥύπου τῶν ἀνθρώπων". καὶ ταῦτα μὲν ὁ μακάριος ὡς πρὸς τὴν ἐκείνων διάλημψιν διορθωτικῶς λέγει, χρήσιμα δὲ καὶ πρὸς

The Logic of Intercession§46

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46Sympathy and the prevention of the words being made hollow. 'For what did I ask? Do I depend on the strength from you, so that you might rescue me from the hand of enemies or from the hand of the powerful?' The irrationality of the rebuke, even while he himself corrects it, he says: if, when I am asking for myself, you say you are unable to carry the prayer for me because it is in sin, there was a reason. But since this has not happened, the charge against me is in vain.

And we have this same thing in the divine writings. For sometimes a prayer happens for those having an inclination toward repentance, but for those opposing, what happens has no reason. Immediately also, God says to the prophet: 'And you, do not pray for this people.' And he says he can proceed with the reasoning of not needing to bring a prayer to him, saying: 'Do you not see what these are doing? Their sons are gathering wood and their fathers are burning fire and the women are making hollows for the army of heaven,' they have introduced a common zeal through a common sin; therefore, do not pray for them.

It is necessary, therefore, if ever an embassy is sent to God by a holy person concerning someone, to run together for that one for whom the embassy is made. For if one acts contrary to the one interceding, he does something similar to what is said: 'One building and one tearing down. What more did they profit than labors?' Furthermore, it is as if the intercessor is shamed.

The Mosaic things testify to this; for when he had ascended to God, it was said to him concerning the people passing below: 'Hasten down; your people have sinned' (Exodus 32:31). And observe what has been said; for when he was being sent to begin for them and to lead and to legislate, God himself says from his own face: 'Go and bring out my people' (Exodus 3:10). For it was worthy of him to be a people. When he turned away from the sincere healing toward him, they are no longer God's but man's. For he says: 'Your people have sinned' (Exodus 32:31), and he is not being philanthropic by this. For having seen the people unworthy of himself, he did not reject them completely, but again through Moses he lets them go, bringing them back to the care concerning them by saying: 'your people,' so that he might thus intercede for them and again turn them back from error, which also happened. For he said, praying: 'If indeed...'

blot me out from your book

Greek · §46

συμπάθειαν καὶ πρὸς τὸ μὴ χαυνοῦσθαι τὰ ῥητά. "τί γάρ; μή τι ὑμᾶς ᾔτησα ἢ τῆς παρ' ὑμῶν ἰσχύος ἐπιδέομαι, ὥστε με σῶσαι ἐκ χειρὸς ἐχθρῶν ἢ ἐκ χειρὸς δυναστῶν ῥύσεσθαί με;" τὸ ἄλογον τῆς ἐπιπλήξεως τῆς κα θ' ἑαυτοῦ ἐλέγχων φησὶν ὅτι· εἰ μὲν ἐμοῦ ἐξαιτουμένου παρ' ὑμῶν τι οἷον εὐχὴν εἰς θεὸν ἐφάσκεστε μὴ δύνασθαι ἀνενεγκεῖν τὴν ὑπὲρ ἐμοῦ εὐχὴν διὰ τὸ ἐν ἁμαρτίᾳ εἶναι, λόγον τινὰ εἶχεν. ἐπεὶ δὲ τοῦτο οὐ γέγονεν, μάταιος ὁ κατ' ἐμοῦ ἔλεγχος. καὶ τοῦτο αὐτὸ ἔχομεν ἐν τοῖς θείοις γράμμασιν. γίνεται γάρ ποτε εὐχὴ ἐπὶ τῶν ἐπιτηδείως ἐχόντων εἰς μετάνοιαν, ὑπὲρ δὲ τῶν ἀντιτεινόντων οὐκ ἔχει λόγον τὸ γινόμενον. αὐτίκα γοῦν καὶ τῷ προφήτηι φησὶν ὁ θεός· "καὶ σὺ μὴ προσεύχου περὶ τοῦ λαοῦ τούτου." καὶ ἐφεξῆς τὸν λογισμόν φησιν τοῦ μὴ δεῖν ἀναφέρειν πρὸς αὐτὸν εὐχὴν λέγων· "οὐχ ὁρᾷς τί οὗτοι ποιου῀̣σιν; οἱ υἱοὶ αὐτῶν συλλέγουσι ξύλα καὶ οἱ πατέρες καίουσιν πῦρ καὶ αἱ γυναῖκες ποιοῦσιν χαυῶνας τῇ στρατιᾷ τοῦ οὐρανοῦ", κοινῷ ἁμαρτήματι κοινὴν σπουδὴν εἰσαγαγόν181 τες· διόπερ μὴ προσεύχου περὶ αὐτῶν. δεῖ οὖν, εἴ ποτε πρεσβεία θεῷ ἀναπέμπεται ὑπὸ ἁγίου περί τινος, συντρέχειν κἀκεῖνον ὑπὲρ οὗ ἡ πρεσβεία γίνεται. ἐὰν γὰρ ἐναντίως τῷ πρεσβεύοντι ποιῇ, ὅμοιόν τι ποιεῖ περὶ ὧν λέγεται· "εἷς οἰκοδομῶν καὶ εἷς καθελών. τί ὠφέλησαν πλέον ἢ κόπους;" ἄλλως τε καὶ ὡσανεὶ καταισχυνεῖται ὁ πρεσβεύων. τούτου μαρτυρία τὰ κατὰ Μωσέα· ἀνελθόντι γὰρ αὐτῷ πρὸς θεὸν εἴρηται τοῦ λαοῦ κάτω παραβαίνοντος· "σπεύσας κατάβηθι· ὁ λαός σου ἥμαρτεν." καὶ παρατήρησαι τὸ εἰρημένον· ὅτε γὰρ ἐπέμπετο καὶ ἄρξαι αὐτῶν καὶ στρατηγῆσαι καὶ νομοθετῆσαι, αὐτὸς ὁ θεὸς ἐκ προσώπου τοῦ ἰδίου λέγει· "πορεύου καὶ ἐξάγαγε τὸν λαόν μου." ἄξιος γὰρ ἦν αὐτοῦ λαὸς εἶναι. ὅτε ἀπέστη τῆς πρὸς αὐτὸν εἰλικρινοῦς θεραπείας, οὐκέτι θεοῦ ἀλλ' ἀνθρώπου ἐστίν. φησὶν γάρ· "ὁ λαός σου ἥμαρτεν", καὶ οὐ τούτῳ φιλανθρωπευόμενος. ἑαυτοῦ γὰρ ἀνάξιον τὸν λαὸν θεασάμενος οὐ παντελῶς ἀπέρριψεν, ἀλλὰ πάλιν αὐτὸν ὑπὸ Μωσέα ἀφίησιν, ἀνάγων αὐτὸν εἰς τὴν περὶ αὐτοῦ κηδεμονίαν διὰ τοῦ λέγειν· "ὁ λαός σου", ἵν' οὕτω πρεσβεύσηται ὑπὲρ αὐτῶν καὶ πάλιν αὐτοὺς ἐπιστρέψῃ ἐκ τῆς πλάνης, ὃ καὶ γέ182 γονεν. εἶπεν γοῦν εὐχόμενος· "εἰ μὲν ἀφεῖς αὐτοῖς τὴν ἁμαρτίαν αὐτῶν, ἄφες. εἰ δὲ μή, ἐξαλεῖψον κἀμὲ ἐκ τῆς βίβλου σου ἧς ἔγραψας." ὅμοιον τούτῳ Παῦλος λέγει· "ηὐχόμην γὰρ ἐγὼ ἀνάθεμα εἶναι ὑπὲρ τῶν ἀδελφῶν μου τῶν συγγενῶν μου κατὰ σάρκα." καὶ ὅτι προθέσει ἀγαθῇ οἱ ἅγιοι ὑπέρ τινων εὔχονται, κἂν φαῦλοι ὦσιν, 50 μάλιστα ὅταν ἐνοῦσαν ᾐ῀̣ α̣ὐτοῖς εἰς μετάνοιαν ἐπιτηδειότητα θεάσασθαι, ταῦτα εἴρηται. ἐμφαίνει δὲ τό· "μή τι ὑμᾶς ᾔτησα;" καὶ τὸ ἀδυνάτους αὐτοὺς εἶναι ἐπαμῦναι· οἶδα γὰρ ὅτι θεοῦ μόνου ἐστὶν τὸ σῶσαι τοῦ καὶ τὴν συγχώρησιν δεδωκότος. ἐπιστημονικῶς γὰρ οἱ ἅγιοι καὶ τὰς αἰτήσεις ποιοῦνται. "διδάξετέ με, ἐγὼ δὲ κωφεύσω. εἴ τι πεπλάνημαι, φράσετέ μοι." καὶ τοῦτο μετὰ πλείστης ὅσης πραότητος ὁ ἅγιος παιδεύει αὐτούς, πῶς χρήσωνται λόγοις πρὸς τοὺς ἐν περιστάσει λέγων· διδάσκειν ὀφείλετε, οὐκ ἐλέγχειν ἀκαίρως, εἰ μὴ καὶ τοῦτο πρὸς παίδευσιν ποιεῖ κατὰ τὸ λεγόμενον ὑπὸ Παύλου· "ἔλεγξον, ἐπιτίμησον, παρακάλεσον". ἔτι δὲ καὶ μετριότητος χαρακτὴρ ὑπάρχων ἀπαιτεῖ καὶ παρὰ τοιούτων λόγον διδασκαλί183 ας, μή που εὕρῃ τι χρήσιμον. εἰ δὲ οὕτω ποιεῖ ὁ ἅγιος, οὐ δεῖ τινα ὑπερηφανεύεσθαι καὶ ὀκνεῖν παρ' ὁτουοῦν παιδεύεσθαι. "ἀλλ' ὡς ἔοικεν, φαῦλα ἀληθινοῦ ῥήματα." ἔλεγχός ἐστιν οὗτος κατὰ τῶν ὑπερορώντων τὰς τῶν δικαίων ἢ ἄλλως ὀρθῶν ἀνθρώπων γνώμας, ὅπερ ὑπερήφανοι ποιεῖν εἰώθασιν, οὐ γνώμῃ καὶ βίῳ προαιρέσει ὀρθῇ προσέχοντες, ἀλλὰ τοῖς ἔξωθεν κατὰ τὸ εἰρημένον· "πλούσιος ἐλάλησεν καὶ πάντες ἐσίγησαν καὶ ᾔνεσαν τὸν λόγον αὐτοῦ, πτωχὸς ἐλάλησεν καὶ εἶπαν· «τίς οὗτος;»." καὶ δῆλα ταῦτα ἐκ τῆς ἐν̣αργείας. δῆλον δὲ ὅτι ἀληθινὸς ἦν ὁ μακάριος, ὃ καὶ θεὸς μαρτυρεῖ. τὸ δὲ "φαῦλα" ἀντὶ τοῦ εὐτελῆ, λε γομένου ποτὲ τοῦ φαύλου ἀντὶ κακοῦ. "οὐ γὰρ παρ' ὑμῶν ἰσχὺν αἰτοῦμαι." τοῦτο σύμφωνον τοῖς ἄνω, ἔνθα ἔλεγεν· "τί γάρ; μή τι ὑμᾶς ᾔτησα;" διὰ μέσου εἰρημένου τοῦ· "διδάξετέ με" ἕως τοῦ· "ἀλλ' ὡς ἔοικεν". καὶ α̣ὐτοῖς οὖν ἐκείνην τὴν διάνοιαν ἐφαρμοστέον. "οὐδὲ ὁ ἔλεγχος ὑμῶν ῥήμασί με παύσει." λόγος γὰρ χωρὶς ἔργων προφερόμενος ἀβέβαιός ἐστιν καὶ ἄπιστος, ἄλλως τε καὶ μὴ ἀληθῶς προϊὼν ἔτι τὸ ἀσθενὲς ἔχει. 184 φησὶν ὅτι· ὑμεῖς τοιούτωι ἐλέγχωι χρώμενοι οὐ παύετέ με οὔτε τοῦ τὰ ἀληθῆ προφέρειν οὔτε

Suffering for Discipline, Not Sin§47

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47To turn back toward virtue. 'For I will not endure even a single word from you.' This is courage; for many men, hearing words while in the midst of heavy burdens, often falter, so that they even weaken through them. But the holy man accepted neither the rebuke from friends nor the words regarding brevity, not at all receiving them as things capable of shaking him.

'Instead, you fall upon an orphan, but you strike at a friend.' Because of this, I do not accept the rebukes from you as being righteous, because just as you fall upon an orphan and a helpless person, not seeing that everyone is a helper, you also strike at a friend, not recognizing the duties of friendship. The saying is useful for not interfering in the misfortunes of others.

'But now, looking into your faces, I will not lie.' The saying is instructive for not bringing forward words of gossip concerning those who are absent, but for speaking what is necessary to one's face. For it has been said: 'Do not speak, nor listen easily to one gossiping.' And it is a matter of outspokenness to say: 'I will not lie,' just as Paul says: 'That I do not lie' (2 Cor 1:12).

'Sit down then, and let it not be unjust. And again, come together to the righteous.' These things are permissive and not harsh, teaching with leisure and attention, which is shown by the 'sit down,' and examining what is to be spoken. This is also said elsewhere: 'Before you examine, do not condemn.' And great is the command: 'Let it not be unjust.' For it is great not to act unjustly in speech, as it has been said: 'If anyone does not stumble in speech, he is able to bridle his whole body' (Jas 3:2).

'Again, come together to the righteous.' The 'again' is like their previous state, when he was teaching them to come together when he was not in a crisis, that they must not make their judgment out of the necessity of the afflicted, but looking toward the righteous. And he fulfills the promise reverently, saying: 'Looking into your faces, I will not lie,' advising them to occupy themselves with the pursuit of the righteous.

Since the friends thought that those in distress were as those who must encounter God concerning sin, as if this were the cause of their sufferings, he prays that he may make known to them why he set himself as a rod for himself, that it is through struggle and not through sin; for not everyone who encounters God suffers this because of sin. 'Am I a burden to you?' I think I am a burden.

It is upon me; for they weigh me down saying, 'You suffer because of sin.' And because of this, they impose a kind of burden upon me through me, as if punishing the innocent. But I say that you do not punish me, but you train me, even if they thoughtlessly consider that anyone receiving the trial unhappily suffers because of sin.

And why should I not make my iniquity a forgetfulness and a cleansing of sin? To seek those things according to Him is to teach friends and to reason, 'that,' even if I have sinned something, the good God, like the friends, overlooks the faults, provided they themselves did not suffer, so that from this they may understand that he suffers not because of sin, but through struggles. And these things lead them into understanding and are not a little of the righteous, as we have said, so that they may not observe him through his own goodness, but rather that cleansing for sin happens not through continuous punishment.

Now I shall depart to the earth, but I am no longer rising at dawn. He explains the disposition of those who do not correctly take this to mean: if these have taken me to be a sinner and suffering because of sin, they think that having me thus established with nothing after this, 'I have hoped most in this life alone,' and according to them, if I depart to the earth, I shall no longer be; and after days pass, I shall no longer be; for another age will not receive me at all according to them.

But it is a holy voice, upon which also the blessed one hoped, saying: 'I shall rise at dawn' (Ps 43:5), and again: 'Out of the night my spirit rises toward you, O God' (Ps 42:5), and: 'O God, my God, toward you I rise' (Ps 42:5); which also indicates the daily staying awake and the awakening from this age into the coming age. If anyone should say plausibly that: until I am in the shadows, I happen to be in night, but having risen and having become in the day, I am no longer in transitory things.

As we also previously noted, these things are not spoken of for a short time; for he would not have testified as righteous. But Baldad the Sachite, having supposed this, says: 'Until when will you speak these things? A spirit of many sorrows from your mouth (Job 7:9). Will the Lord not judge unjustly, or he who made all things trouble the righteous (Job 9:22)?' Being of the same grief as the one perishing, and he too—that because of sin the evil things certainly...

Greek · §47

ἀποκάμνειν πρὸς ἀρετήν. "οὐδὲ γὰρ ὑμῶν φθέγμα ῥήματος ἀνέξομαι." καὶ τοῦτο ἀνδρείας· πολλοὶ γὰρ πολλάκις τῶν ἐν περιστάσεσιν φορτικῶν ἀκούοντες λόγων ἀποκάμνουσιν, ὥστε καὶ δι' αὐτοὺς ἐξασθενεῖν. ἀλλ' ὁ ἅγιος οὔτε τὸν ἔλεγχον τὸν ἀπὸ τῶν φίλων οὔτε τοὺς λόγους πρὸς ὀλιγωρίαν ἐδέξατο, ὅλως μηδὲ τὴν ἀρχὴν καταδεχόμενος αὐτὰ ὡς δυνάμενα αὐτὸν σεῖσαι. "πλὴν ὅτι ἐπ' ὀρφανῷ ἐπιπίπτετε, ἐνάλλεσθε δὲ ἐπὶ φίλῳ ὑμῶν." διὰ τοῦτο οὐ δέχομαι ὡς ὀρθοὺς γινομένους τοὺς παρ' ὑμῶν ἐλέγχους, ὅτι καθάπερ ὀρφανῷ καὶ ἀβοηθήτῳ ἐπιπίπτετε μὴ ἐνορῶντες ἁπάντων βοηθῷ, ἀλλὰ καὶ ἐνάλλεσθε ἐπὶ φίλῳ τὰ τῆς φιλίας καθήκον τα μὴ ἐπιγιγνώσκοντες. ὠφέλιμον τὸ ῥητὸν πρὸς τὸ μὴ ἐπεμβαίνειν ταῖς ἑτέρων δυσπραγίαις. "νυνὶ δὲ εἰσβλέψας εἰς πρόσωπα ὑμῶν οὐ ψεύσομαι." διδακτικὸν τὸ ῥητὸν πρὸς τὸ μὴ περὶ ἀπόντων προφέρειν λόγους καταλαλιᾶς, ἀλλ' εἰς πρόσωπον λέγειν ἃ δεῖ. εἴρηται γάρ· "μὴ καταλάλει μηδὲ ἡδέως ἄκουε κα185 ταλαλοῦντος." εὐπαρρησίαστον δὲ καὶ τὸ λέγειν· "οὐ ψεύσομαι", καθὰ καὶ Παῦλος· "ὅτι οὐ ψεύδομαι". "καθίσατε δὴ καὶ μὴ εἴη ἄδικον. καὶ πάλιν τῷ δικαίῳ συνέρχεσθε." ἐπιτρεπτικὰ ταῦτα καὶ ἀνεξίκακα παιδεύοντα σχολῇ καὶ προσοχῇ, ὃ δηλοῦται διὰ τοῦ "καθίσατε", καὶ ἐξετάσει φθέγγεσθαι. τοῦτο καὶ ἀλλαχόσε εἴρηται· "πρὶν ἐξετάσῃς μὴ μέμψῃ." μέγα δὲ καὶ τὸ ἐπίταγμα τό· "μὴ εἴη ἄδικον." μέγα γὰρ τὸ μὴ ἐν λόγῳ ἀδικεῖν καθὸ εἴρηται· "εἴ τις ἐν λόγῳ οὐ πταίει, οὗτος δυνατὸς χαλιναγωγῆσαι καὶ ὅλον τὸ σ̣ῶμα." "πάλιν τῷ δικαίῳ συνέρχεσθε." τὸ πάλιν ὡς πρότερον αὐτῶν ὅτε οὐκ ἦν ἐν περιστάσει συνερχομένων παιδεύει, ὅτ̣ι δεῖ αὐτοὺς μὴ ἐκ τῆς τῶν θλιβηρῶν ποιεῖσθαι ἀνάγκης τὴν ἐπίκρισιν, ἀλλὰ πρὸς τὸ δίκαιον ἀποβλέποντας. εὐλαβῶς δὲ καὶ τὴν ὑπόσχεσιν ἀποπληροῖ λέγων· "εἰσβλέψας εἰς πρόσωπα ὑμῶν οὐ ψεύσομαι", παραινῶν αὐτοῖς σχολάσαι τῆι ζητήσει τοῦ δ̣ικαίου. 51 209 μ̣ι̣······. ἐπειδὴ τοὺς ἐν κακώσει ὑπάρχοντας ὡς ὀφείλοντας ἐντυγχάνειν τῷ θεῷ περὶ ἁμαρτίας ὡς ἂν ταύτης αἰτίας οὔσης τῶν ἀνιαρῶν ἐνόμιζον οἱ φίλοι, εὔχεται, ὅπως γνωρίσῃ αὐτοῖς, διὰ τί αὐτὸν ἔθετο κατεντευκτὴν ἑαυτοῦ, ὅτι δι' ἀγῶνα καὶ οὐ διὰ ἁμαρτίαν· οὐ γὰρ πᾶς ὁ ἐντυγχάνων θεῷ δι' ἁμαρτίας τοῦτο πάσχει. εἰμὶ δὲ ἐπὶ σοὶ φορτίον; δοκῶ φορτίον εἶναι ἐπὶ σοί· βαροῦσι γάρ με λέγοντες ὅτι· δι' ἁμαρτίας πάσχεις. καὶ διὰ τοῦτο τρόπον τινὰ φορτίον σοι ἐκεῖνοι δι' ἐμὲ ἐπιτιθέασιν ὡς κολάζοντος τὸν ἀνεύθυνον. ἐγὼ δὲ λέγω, ὅτι οὐ κολάζεις με, ἀλλὰ γυμνάζεις, κἂν ἐκεῖνοι ἀδιακρίτως νομίσωσιν πάνθ' ὁντινοῦν τὸν πεῖραν δεχόμενον ἀηδῶν δι' ἁμαρτίας πάσχειν. καὶ διὰ τί οὐκ ἐποιήσω τῆς ἀνομίας μου λήθην καὶ καθαρισμὸν τῆς ἁμαρτίας; ἐπιζητεῖν τὰ κατ' αὐτὸν διδάσκει τοὺς φίλους καὶ λογίζεσθαι, «ὅτι», εἰ καὶ ἥμαρτέν τι, ἀλλ' ὁ φιλ άγαθος θεὸς παρορᾷ τὰ πταίσματα ὡσπεροῦν καὶ τὰ τῶν φίλων, εἴ γε οὐκ ἔπασχον αὐτοί, ἵν' ἐκ τούτου νοήσωσιν, ὡς οὐ διὰ ἁμαρτίας, ἀλλὰ δι' ἀγωνίσματα πάσχει. πεῦσις δέ ἐστι καὶ ταῦτα εἰσάγουσα ἐκείνους 210 εἰς σύννοιαν καὶ οὐκ ὀλιγωρι´̣α τοῦ δικαίου, ὡς εἰρήκαμεν, ὅπως αὐτὸν διὰ τὴν ἑαυτοῦ ἀγαθότητα καθάρῃ μὴ παρατηρούμενος τὰ κατ' αὐτόν· καθαρισμὸς δὲ ὑπὲρ ἁμαρτίας γίνεται οὐχ ἑπομένης κολάσεως. νυνὶ δὲ εἰς γῆν ἀπελεύσομαι, ὀρθρίζων δὲ οὐκέτι εἰμί. τὴν τῶν οὐκ ὀρθῶς διαλαμβανόντων ἐξηγεῖται διάθεσιν ὅτι· εἰ ἁμαρτωλόν με καὶ διὰ ἁμαρτίαν πάσχοντα οὗτοι ἐκλάβωσιν, ὡς μηδενὸς ὄντος μετὰ ταῦτα οὕτω με βεβιωκέναι νομίζ̣ουσιν "ἐν τῇ ζωῇ ταύτῃ μόνῃ ἠλπικότα", καὶ κατ' αὐτούς, εἰ ἀπέλθοιμι εἰς γῆν, οὐκέτι ἔσομαι· καὶ διαδεχομένης ἡμέρας οὐκέτι ἔσομαι· οὐδ' ὅλως γάρ με κατ' αὐτοὺς διαδέξεται ἕτερος αἰών. ἀλλὰ ἁγίου φωνή ἐστιν, ἐφ' ᾗ καὶ ὁ μακάριος ἤλπιζεν, λέγοντος· "ἐξεγερθήσομαι ὀρθρίου", καὶ πάλιν· "«ἐκ» νυκτὸς ὀρθρίζει τὸ πνεῦμά μου πρὸς σέ, ὁ θεός", καί· "ὁ θεός, ὁ θεός μου, πρὸς σὲ ὀρθρίζω"· ὅπερ καὶ τὸ καθ' ἡμέραν ἐπαγρυπνεῖν δηλοῖ καὶ τὴν ἀπὸ τοῦ αἰῶνος τούτου εἰς τὸν μέλλοντα αἰῶνα ἔγερσιν. εἴποι δ' ἄν τις πιθανῶς ὅτι· ἕως ἐν τοῖς σκυθρωποῖς εἰμι, ἐν νυκτὶ τυγχάνω, ὀρθρίσας δὲ καὶ ἐν ἡμέρᾳ γενόμενος οὐκέτι εἰμὶ ἐν περιστατικοῖς. ὡς καὶ 211 πρότερον δὲ ἐπεσημηνάμεθα, οὐκ ἐξ ὀλιγωρίας ταῦτα φθέγγεται· ἦ γὰρ ἂν οὐκ ἐμαρτυρεῖτο ὡς δίκαιος. ὑπολαβὼν δὲ βαλδὰδ ὁ Σαυ_6_χ_ί6της λέγει· μέχρι τίνος λαλήσεις ταῦτα; πνεῦμα πολυρῆμον τοῦ στόματός σου. μὴ ὁ κύριος ἀδικήσει κρίνων ἢ ὁ τὰ πάντα ποιήσας ταράξει τὸ δίκαιον; τῆς αὐτῆς τῷ φθάσαντι διαλήμψεως ὑπάρχων καὶ οὗτος–τῆς ὅτι δι' ἁμαρτίας τὰ κακωτικὰ πάντως

The Restoration of Righteousness and the Nature of Purity§48

48Regarding the words directed toward Job, it is being sent—and by sharing in the same cause as the former friend, he makes the subordinates act—it was necessary to consider that whatever is harmful falls not only through trivial things but also through significant ones; for they are indifferent. Furthermore, it was more necessary to realize that the righteous man is more wonderful when enduring afflictions and pains.

Thus, this one also rebukes the blessed one, saying: 'Until when?'—saying only: 'Until when?'—'Do you not perceive the cause of the pains?' And he charges him with much talk, he who ought to have marveled more at him, because, as if forgetting the pains, he was making these words regarding doctrines, which the friends did not know, even while they were not imposing themselves upon investigation, although they were being driven by distress. Then, further confirming his opinion and presenting a reasoning to him as well, he says: 'Will not the Lord judge unjustly, or he who made all things trouble the righteous?' For there was a disturbance of justice according to their assumption, if being righteous he suffered. But they are ignorant of these things; for the concession made against him has happened for the sake of highlighting and for the purpose of courage.

'If your children have sinned against him, he sent it at the hand of their lawlessness' (Job 1:5). This one also holds the word together and carries himself along with the doctrines, saying: 'Even if you did not sin, but your children did, you would not have considered that one would punish another for another.' But this also he was merely striking at, because through his own sin lawlessness was sent at the hand of them, hinting at the fall through which his children were lost. And he makes a mention of a son, making the word from the best part; for Job also had daughters. It is therefore evident that the sinning of sons and having much benefit from Job, as also the daughters sinned, is clear.

And against him again, his opinion and these things are being criticized. 'But you rose up early to the Lord Almighty, praying: If you are pure and true, he will listen to your prayer and restore to you a way of righteousness' (Job 27:5). He says this while contending. For having said that 'he sent it at the hand of the lawlessness of your sons,' he says to him: 'You rose up early to the Lord; if you are pure, he will listen to your prayer.' For how can he be pure, concerning whom he was implying that through sin [he was...]

Does it follow? Most especially, that it brings it: 'and he shall restore to you a manner of righteousness' (Job 22:27), instead of: he will give to you as to one pure, restoring the pleasant things again. But we have 'the pure' signifying instead 'the upright', just as it has been said: 'blessed are the pure in heart' (Matt 5:8); for this reason it is said, because they do not have the impurity which is from evil; 'as it has been said' concerning the wicked: 'it is crushed through the impurity of the soul'; and again concerning something: 'its impurity toward its feet.' Such also are those whose 'feet run toward wickedness' (Prov 1:16).

But if righteousness is being restored to him, he does not have it now; and if he does not have it now, how is he pure? Or how does he waver, that he is pure, remaining in doubt, because he is a sinner by falling in circumstances? And this opposition of theirs followed from having placed a beginning that errs, which follows every heresy. For saying to the one in wrongdoing: 'if you are pure and true, he will listen to your prayer and restore to you a manner of righteousness' (Job 22:27-28), he shows that it is possible for the good and true to fall into these things; which follows by necessity, that not everyone who is in circumstances is wicked and in sins; therefore your first things shall be few, and your last things unutterable (Job 8:7).

Again, both then and now he fights for his beginning; for as he follows, he receives the understanding, that God restores the pleasant things to the pure after much suffering in many ways. For it seems through these things that he introduces the manner of the bringing in of painful things, which he did not previously set forth, through which he says 'his last things shall be unutterable' (Job 8:7), making it clear as if, having endured bravely—unless someone says that he says these things will happen to him after he has repented from the prayer toward God—but this 'not' does not allow the saying: 'if you are pure', even though the thing said: 'but you, rise up early toward the Lord, the Pantokrator' (Job 22:28) is for the purpose of contrast.

For 'inquire of the first generation, search out according to the lineage of the fathers' (Deut 32:7). He wishes to establish his own word from the former men or writings, which contained their lives. For nothing is to be considered as being both an image and letters, especially because of the saying: 'who would give that my words might be written down?' and the following: also laws existed, according to which these also were walking, the friends say. For tomorrow...

Greek · §48

ἐπιπέμπεται–καὶ κοινωνῶν τῷ προτέρῳ φίλῳ κατὰ τὸ μίαν αἰτίαν θέσθαι τῶν ἐπιπόνων ποιεῖται πρὸς τὸν Ἰὼβ τοὺς λόγους. ἔδει δὲ λογίζεσθαι, ὅτι ὅσα κακώσεώς εἰσιν, οὐ μόνοις φαύλοις, ἀλλὰ καὶ σπουδαίοις συμβαίνει· ἀδιάφορα γάρ. καὶ ἔτι πλέον ἔδει ἐννοεῖν, ὅτι θαυμαστότερος ὁ δίκαιός ἐστιν ὑπομένων θλίψεις καὶ πόνους. ἐπιτιμᾶ οὖν καὶ οὗτος τῷ μακαρίῳ λέγων· μέχρι τίνος–μονονουχὶ λέγων· ἕως πότε; –οὐκ ἐννοεῖς τὴν αἰτίαν τῶν πόνων; καὶ πολυλογίαν δὲ αὐτῷ ἐπικαλεῖ, ὃς ὤφειλεν πλέον αὐτὸν θαυμάζειν, ὅτι καθάπερ τῶν πόνων ἐπιλαθόμενος περὶ δογμάτων ἐποιεῖτο τούτους λόγους, ὧν οἱ φίλοι ἠγνόουν οὐδὲ εἰς ἔρευναν ἑαυτοὺς ἐπιβάλλοντες, καίτοι μη212 δὲν ἐξ ἀνιαρῶν συνεχόμενοι. εἶτα ἔτι βεβαιῶν ἑαυτοῦ τὴν διάλημψιν ὡς καὶ αὐτῷ λογισμὸν προσάγων λέγει· "μὴ ὁ κύριος ἀδικήσει κρίνων ἢ ὁ τὰ πάντα ποιήσας ταράξει τὸ δίκαιον;" ταραχὴ γὰρ ἦν τῆς δικαιοσύνης κατὰ τὴν αὐτῶν ὑπόλημψιν, εἰ δίκαιος ὢν ἔπασχεν. ἀλλὰ ταῦτα ἀγνοοῦσιν· πρὸς γὰρ ἀνάδειξιν καὶ σκοπὸν ἀνδρείας ἡ κατ' αὐτοῦ συνχώρησις γέγο νεν. εἰ οἱ υἱοί σου ἥμαρτον ἐναντίον αὐτοῦ, ἀπέστειλεν ἐν χειρὶ ἀνομίας αὐτῶν. συνχεῖ καὶ οὗτος τὸν λόγον καὶ συν περιφέρεται τοῖς δόγμασιν λέγων ὅτι· εἰ καὶ μὴ αὐτὸς ἥμαρτες, ἀλλ' οἱ υἱοί σου, οὐ προσνοήσαντες ὅτι ἕτερος ὑπὲρ ἑτέρου οὐκ ἂν κολάζοιτο. ἀλλὰ 52 καὶ τοῦτο τυχὸν ὑπέκρουεν, ὅτι διὰ τὰς ἰδίας ἁμαρτίας ἀπεστάλη ἐν χειρὶ αὐτῶν ἀνομία, αἰνιττόμενος τὰ τῆς πτώσεως καθ' ἣν τὰ τέκνα αὐτοῦ ἀπώλοντο. υἱοῦ δὲ μνημονεύει ἀπὸ τοῦ ἀρίστου μέρους τὸν λόγον ποιούμενος· εἶχεν γὰρ καὶ θυγατέρας Ἰώβ. ἐμφαίνοι οὖν, ὅτι υἱῶν ἁμαρτόντων καὶ πολλὴν ὠφέλειαν ἐκ τοῦ Ἰὼβ ἐχόντων δῆλον, ὡς καὶ θυγατέρες ἥμαρτον. κατ' αὐτὸν δὲ πάλιν καὶ τὴν διάλημψιν αὐτοῦ καὶ ταῦτα ἐκλημπτέον. σὺ δὲ ὄρθριζε πρὸς κύριον παντοκράτορα δεόμενος· εἰ καθαρὸς εἶ καὶ ἀληθινός, δεήσεως ἐπακούσεταί σου, ἀποκαταστήσει δέ σοι δίαιταν δικαιοσύνης. μαχόμενα καὶ ἐν τούτοις λέγει. εἰπὼν 213 γὰρ ὅτι "ἀπέστειλεν «ἐν» χειρὶ ἀνομίας τῶν υἱῶν σου", αὐτῷ φησι_6_ν6· "σὺ ὄρθριζε πρὸς κύριον· εἰ καθαρὸς εἶ, δεήσεως καὶ ἐπακούσεταί σου". πῶς γὰρ καθαρός, περὶ οὗ διελάμβανεν, ὅτι δι' ἁμαρτίας ἀνιᾶται; –μάλιστα, ὅτι ἐπάγει· "ἀποκαταστήσει δέ σοι δίαιταν δικαιοσύνης", ἀντὶ τοῦ· δώσει σοι ὡς καθαρῷ πάλιν τὰ ἡδέα ἀποκαθιστὰς αὐτά. ἔχομεν δὲ τὸ καθαρὸν σημαινόμενον ἀντὶ τοῦ ἐναρέτου, καθὸ καὶ εἴρηται· "μακάριοι οἱ καθαροὶ τῇ καρδίᾳ"· καθὸ εἴρηται διὰ γὰρ τοῦτο καθαροί εἰσιν, ὅτι οὐκ ἔχουσι τὴν ἐκ κακίας ἀκαθαρσίαν· «καθὸ εἴρηται» περὶ τῶν φαύλων· "συντρίβεται δὲ δι' ἀκαθαρσίαν ψυχῆς"· καὶ ἔτι περί τινος· "ἀκαθαρσία αὐτῆς πρὸς ποδῶν αὐτῆς." τοιοῦτοι δέ εἰσιν καὶ ὧν "οἱ πόδες ἐπὶ πονηρίαν τρέχουσιν". εἰ δὲ ἀποκαθίσταται αὐτῷ ἡ δικαιοσύνη, νῦν οὐκ ἔχει αὐτήν· εἰ δὲ νῦν οὐκ ἔχει, πῶς καθαρός ἐστιν; ἢ πῶς ἀμφιβάλλει, ὅτι καθαρός ἐστιν, διακείμενος, ὅτι περιπίπτων περιστάσεσιν ἁμαρτωλὸς ὑπάρχει; αὕτη δὲ ἡ ἐναντιότης αὐτῶν ἠκολούθησεν ἐκ τοῦ ἐσφαλ μένην ἀρχὴν θεῖναι, ὅπερ πάσῃ αἱρέσει ἕπεται. λέγων γὰρ τῷ ἐν κακοπραγίᾳ· "εἰ καθαρὸς εἶ καὶ ἀληθινός, δεήσεως ἐπακούσεταί σου καὶ ἀποκαταστήσει σοι δίαιταν δικαιοσύνης", δείκνυσιν, ὅτι ἐνεχώρει 214 τὸν ἀγαθὸν καὶ ἀληθινὸν ὑποπεσεῖν τούτοις· ᾧ ἀναγκαίως ἕπεται, ὅτι οὐ πᾶς ὁ ἐν περιστάσεσιν ὢν φαῦλός ἐστιν καὶ ἐν ἁμαρτίαις· ἔσται οὖν τὰ μὲν πρῶτά σου ὀλίγα, τὰ δὲ ἔσχατά σου ἀμύθητα. πάλιν καὶ νῦν τῇ ἀρχῇ ἑαυτοῦ μάχεται· ὡς γὰρ ἑπόμενον λαμβάνει, ὅτι τῷ καθαρῷ μετὰ ἀλγηδόνας ὁ θεὸς ἀποκαθίστησιν τὰ ἡδέα πολυπλασίως. φαίνεται γὰρ διὰ τούτων εἰσάγειν τὸν τρόπον τῆς ἐπ̣αγωγῆς τῶν ἀνιαρῶν, ὃν οὐ πρότερον ἐτίθετο, δι' ὧν φησιν εἶναι "τὰ ἔσχατα αὐτοῦ ἀμύθητα" δηλονότι ὡς γενναίως ὑπομείναντος, εἰ μή πού τις λέγοι, ὅτι μετανοήσαντι αὐτῷ ταῦτα λέγει συμβῆναι ἐκ τῆς πρὸς θεὸν εὐχῆς· ἀλλὰ τοῦτο «οὐ» συνχωρεῖ τὸ λέγειν· "εἰ καθαρὸς εἶ", καίτοι πρὸς ἀντιδιαστολὴν τὸ εἰρημένον τό· "σὺ δὲ ὄρθριζε πρὸς κύριον παντοκράτορα." ἐπερώτησον γὰρ γενεὰν πρώτην, ἐξιχνίασον δὲ κατὰ γένος πατέρων. βεβαιῶσαι βούλεται τὸν ἑαυτοῦ λόγον ἐκ τῶν προτέρων ἀνδρῶν ἢ συγγραμμάτων, ἃ περιεῖχεν τοὺς βίους αὐτῶν. οὐδὲν γὰρ ἀπεικὸς καὶ γράμματα εἶναι, μάλιστα διὰ τὸ λέγεσθαι· "τίς ἂν δῴη γραφῆναι τὰ ῥήματά μου;" καὶ τὰ ἑξῆς· ἄλλως τε καὶ νόμοι ὑπῆρχον, καθ' οὓς καὶ οὗτοι ἦρχον, οἱ φίλοι φημί. 215 χθιζοὶ γάρ

The Nature of Life and Teaching§49

49We are, and we do not know it, for our life upon the earth is a shadow. for we must understand clearly the words 'for we are dust' For it is important to understand what is said about man, such as the many things said about David in the Scriptures, that he 'was a red-haired one with beauty of eyes' (Psalm 36:3). But this we hear not concerning the soul, but concerning the body. But when he himself says 'the indefinite things', 'and the hidden things of my heart you have made known to me', concerning the soul we understand this. And therefore the 'dust' we hear to be not according to the soul, but according to the human nature. Thus also it is joined: 'for our life upon the earth is a shadow.' Therefore he speaks concerning the life upon the earth, that it turns out to be a shadow.

And once since the memory of this word has occurred, it is necessary for us to discuss it. Therefore it is said, the shadow, in relation to a prototype, just as it has been said: 'for having a shadow, the law of the things about to come' (Hebrews 10:1). And a shadow is also the accompaniment, and the approach is often called a shadow, just as it has been said similarly: 'the Holy Spirit will come upon you and the power of the Most High will overshadow you' (Luke 1:35). And 'shadow-sketching' is also said to be an indistinct image of impression before the manifest writing; it is therefore possible to take the human life to be a shadow according to what is suitable and productive for discourse. And it is also possible to be contrasted against a prototype; for just as the present age exists as a shadow toward the life that is to come, existing as vanity. And this life can also be called a shadow-sketch, since here indeed knowledge is 'in part' (1 Cor 13:12), and perfection will be in the coming age. And it can also be viewed as shadows, since we say that even the shadow of the bodies is an accompaniment; and behold, is this not made manifest in: 'Vanity of vanities, all things are vanity' (Eccl 1:2)? For not simply are the creatures of God vanity, but...

Just as vanity exists in things that are temporary and quickly changing compared to the eternal heavenly things. Life signifies many things, namely this living or the way of life; it also signifies possession, as it is said: 'whoever has the life of the world and sees his brother in need' (1 John 3:17). And money is said to be life, as it is said: 'if a man gives his life in love, they will render him nothing.' Do not these teach you and also announce and bring words out from the heart?

Wishing to believe these things from the older traditions as being more successful in matters, whereas those in his time did not succeed. Once, since the discourse is about teachers, let us say that it is a great praise to the teacher, if—whether he learned from those before him, or read it himself, or learned from another—he sometimes himself establishes things not contrary, but in agreement. For just as no one would accept a land that gave back the sown seeds, so no one would accept, in his own land, only providing children and monks with what he heard, providing wonders, but rather, by producing other wonderful things through this, being able to bring forth what he learned through the power of tongue; for there are those unable to this, able to benefit only themselves and not others.

If you say that teaching and announcing can be different, consider how the one teaching brings proofs, while the one announcing contains a narrative of the clear things, from which the unclear things are known. That thoughts send out words from the heart, the Savior says from the opposite: 'for from the heart come out evil thoughts' (Matthew 15:19). And if you were to say that to bring words out means to transition into the works themselves, you would not be erring, as others hear from a parallel passage about bringing out and announcing. Does papyrus not flourish without water, or will a lotus be raised without drink? While still on the root, it will certainly not be harvested. Having said, that

Greek · §49

ἐσμεν καὶ οὐκ οἴδαμεν, σκιὰ γὰρ ἡμῶν ἐστιν ὁ βίος ἐπὶ τῆς γῆς. συνετῶς γὰρ δεῖ ἀκούειν τοῦ "χθιζοὶ γάρ ἐσμεν", ὅτι ὡς πρὸς τὴν ἀνθρωπίνην γένεσιν τοῦτό φησιν, μάλιστα ὅτι λέγει· "ἐπερώτησον γὰρ γενεὰν πρώτην". δεῖ γὰρ τὰ λεγόμενα περὶ τοῦ ἀνθρώπου φρονίμως ἀκούειν, οἷον–ἵνα ἀπὸ τῶν γραφῶν εἴπωμεν–περὶ τοῦ ∆αυὶδ εἴρηται πολλάκις, ὅτι "πυρράκης μετὰ κάλλους ὀφθαλμῶν" ἐτύγχανεν. τοῦτο δὲ οὐ περὶ τῆς ψυχῆς, ἀλλὰ περὶ τοῦ σώματος ἀκούομεν. ὅταν δ' αὐτὸς "τὰ ἄδηλα" λέγῃ "καὶ τὰ κρύφια τῆς καρδίας μου ἐδήλωσάς μοι", περὶ τῆς ψυχῆς τοῦτο ἐκλαμβάνομεν. καὶ τὸ "χθιζοὶ" οὖν μὴ κατὰ τὴν ψυχήν, ἀλλὰ κατὰ τὸ ἄνθρωπον γενέσθαι ἀκούομεν. οὕτω καὶ συνῆπται· "σκιὰ γὰρ ἡμῶν ἐστιν ὁ βίος ἐπὶ τῆς γῆς." περὶ τοῦ βίου οὖν τοῦ ἐπὶ γῆς φησιν, ὅτι σκιὰ τυγχάνει. ἅπαξ δὲ ἐπεὶ τῆς λέξεως ταύτης μνήμη γέγονεν, ἀναγκαῖον ἡμᾶς περὶ αὐτῆς διαλαβεῖν. λέγεται τοίνυν ἡ σκιὰ 53 καὶ πρὸς πρωτότυπον, καθὸ καὶ εἴρηται· "σκιὰν γὰρ ἔχων ὁ νόμος τῶν μελλόντων ἀγαθῶν". σκιὰ δὲ καὶ τὸ παρακολούθημα, καὶ ὁ προσεγγισμὸς πολλάκις σκιὰ λέγεται, καθὸ εἴρηται παρηγμένως· "πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σὲ καὶ δύναμις ὑψίστου ἐπισκιάσει σοι." λέγεται δὲ καὶ σκιαγραφία ἡ πρὸ τῆς φανερᾶς γραφῆς 216 εἰκόνι τύπωσις ἄδηλο̣σ· δυνατὸν οὖν ἐκλαβεῖν σκιὰν εἶναι τὸν βίον τὸν ἀνθρώπινον κατὰ τὸ εὔσειστον καὶ εὐπαράγωγον. δύναται δὲ καὶ κατα πρὸς πρωτότυπον ἀντιδιαστέλλεσθαι· ὡς γὰρ πρὸς τὴν μέλλουσαν ζωὴν ὁ παρὼν αἰὼν σκιὰ ὑπάρχει, ματαιότης ὑπάρχων. δύναται δὲ καὶ σκιαγραφία ὁ βίος οὗτος λέγεσθαι, καθὸ ἐνταῦθα μὲν "ἐκ μέρο»υ»ς" ἡ γνῶσίς ἐστιν τελειότητος ἐν τῷ μέλλοντι αἰῶνι ἐσομένης. δύναται δὲ καὶ ἀνηγμένως θεωρεῖσθαι σκιά, καθὸ παρακολούθημα λέγομεν εἶναι καὶ τὴν τῶν σωμάτων σκιάν· καὶ ὅρα, μὴ τοῦτο δηλοῦται ἐν τῷ· "ματαιότης ματαιοτήτων, τὰ πάντα ματαιότης." οὐ γὰρ ἁπλῶς τὰ θεοῦ κτίσματα ματαιότης, ἀλλ' ὡς πρὸ»ς» τὰ οὐράνια αἰώνια ὄντα τὰ πρόσκαιρα καὶ ῥᾳδίως μεταβάλλοντα ματαιότης ὑπάρχει. καὶ ὁ βίος δὲ πολλὰ σημαίνει, ἤτοι τὸ ζῆν τοῦτο ἢ τὴν πολιτείαν· δηλοῖ δὲ καὶ τὴν κτῆσιν, καθὸ εἴρηται· "ὃς δ' ἂν ἔχῃ τὸν βίον τοῦ κόσμου καὶ θεωρῇ τὸν ἀδελφὸν αὐτοῦ χρείαν ἔχοντα." καὶ τὰ χρήματα δὲ εἴρηται βίος, καθὸ εἴρηται· "ἐὰν δῷ ἄνθρωπος τὸν βίον αὐτοῦ ἐν τῇ ἀγάπῃ ἐξουδενώσουσιν αὐτόν." ἦ οὐχ οὗτοί σε διδάξουσιν «καὶ» ἀναγγελοῦσιν καὶ ἐκ καρδίας ἐξάξουσιν ῥήματα; 217 ἐκ τῶν παλαιοτέρων πιστοῦσθαι τὰ καθ' ἑαυτὸν οὗτος βουλόμενος ταῦτά φησιν ὡς ἂν ἐκείνων πλείστοις παρατυχόντων πράγμασιν, οἷς οἱ εἰς τὸν καιρὸν αὐτοῦ οὐ παρέτυχον. ἅπαξ δὲ ἐπεὶ περὶ διδασκάλων ἐστὶν ὁ λόγος, λέγωμεν, ὅτι ἐστὶν μέγας ἔπαινος τῷ διδάσκοντι, ἐάν, πρ̣ὸς οἷς ἔμαθεν ἢ αὐτὸς ἀναγνοὺς ἢ παρ' ἑτέρου μαθών, συνιστᾷ π̣οτε κα̣ὶ αὐτὸς οὐκ ἐναντία, ἀλλὰ σύμφωνα. ὡς γὰρ οὐκ ἄν τις ἀποδέξοιτο γῆν τὴν τὰ καταβαλλόμενα σπέρματα ἀποδιδοῦσαν, οὕτως οὐκ ἄν τις «ἐν» τῇ γῇ τῇ ἰδία παραδεξάμενος παίδευσιν καὶ μόνα, ἃ ἤκουσεν, παρέχων θαυμάσιος, ἀλλὰ πρὸς τούτοις ἕτερα γεννήσας, θαυμάσια δέ, καὶ ὁ ἃ ἔμαθεν προενεγκεῖν διὰ γλώττης δυνάμενος· εἰσὶν γὰρ οἱ πρὸς τοῦτο ἀδυνατοῦντες ἑαυτοὺς μόνους καὶ οὐχ ἑτέρους ὠφελεῖν δυνάμενοι. εἰ δὲ δύναται τὸ διδάσκειν καὶ ἀναγγέλλειν εἶναι διάφορα, ἐπίσκεψαι, ὡς τοῦ μὲν διδάσκειν ἀποδείξεις ἐπάγοντος, τοῦ δὲ ἀναγγέλλειν διήγησιν περιέχοντος τῶν σαφῶν, ἐξ ὧν τὰ ἀσαφῆ γνωρίζεται. ὅτι δὲ ἐκ καρδίας οἱ λογισμοὶ τὰ ῥήματα παραπέμπουσιν, ἐκ τοῦ ἐναντίου ὁ ςωτήρ φησιν· "ἐκ γὰρ τῆς καρδίας ἐξέρχονται διαλογισμοὶ πονηροί." εἰ δὲ καὶ τὸ 218 ἐξάξαι ῥήματα τὸ εἰς ἔργα αὐτὰ μεταβαλεῖν λέγοις, οὐκ ἂν ἁμάρτοις ἄλλων ἐκ παραλλήλου ἀκουόντων τοῦ ἐξάξαι καὶ ἀναγγεῖλαι. μὴ θάλλει πάπυρος ἄνευ ὕδατος, ἢ ὑψωθήσεται βούταμον ἄνευ πότου; ἔτι ὂν ἐπὶ ῥίζης καὶ οὐ μὴ θερισθῇ. εἰπών, ὅτι

The Unstable House of the Wicked§50

50The teaching of the ancients and the fathers is passed down to those who come later; he prepares it by way of a parable, saying: just as a papyrus without water does not flourish nor rise up as a reed unless it is watered, while it is still upon the earth—so it will not be harvested—so it is impossible, without receiving benefit in the mind from superior things, to bring forth useful fruit.

And he can also speak concerning human affairs, saying that just as these things are watered by water through providence, without which they would be thin and dried up, so also, if anyone falls into calamities and then experiences a change, it is due to providence. And if the things happening through men have even the appearance of a human root, they will not have substance without providence directing them.

Similar to this is what is well said by the Psalmist: 'Unless the Lord builds the house, they labor in vain who build it' (Psalm 127:1). Before drinking, every herb will be dried up (Job 14:7). This is said regarding the former parable concerning every herb. He says, therefore, that whether it be small or great, that which is in life is under providence, being dried up unless this providence watches over it. Thus, in all things, the end of those who forget the Lord will be so.

He says something glorious regarding a concept of unceasing steadfastness: that just as plants not watered by water are dried up, so human affairs happening outside of providence have no substance. If even this author is speaking at the end with a concept concerning the coming age, consider this: for it is not contrary that those who forget the Lord will encounter such an end according to the sensible, as those living prudently have said: 'And they slept in the rest of Hades.' But the hope of the ungodly will perish.

In reality, the hope of the ungodly is not concerning a subsisting thing. For hope is nothing other than, by nature, an expectation of good things. And he who fears expects, but not good things; for fear is an expectation of evils, while hope is of good things. Since, therefore, the ungodly do not expect subsisting things, their hope is destroyed; for as they remain, they use things for pleasures, and in this they have a vain hope. You have this in Proverbs, differing much in wording, but agreeing with what is now said: 'Ab...

When a righteous man dies, he does not regret (Job 27:15); for if the righteous man dies, he finds the things he expected and did not regret having labored for them. Here it is said: 'The hope of the ungodly perishes' (Proverbs 14:34), and in Isaiah: 'Hope to the godly' (Isaiah 57:19). But those 'hoping only in this life' and 'saying: Let us eat and drink,' have a vain and empty hope, stretching themselves toward this visible thing; but Paul says naturally: 'But the hope that is seen is not hope; for what one sees, what does he hope for?' (2 Corinthians 4:18). And his house shall be desolate.

Regarding this sensible thing, it is not entirely true. It is clear, however, that he who transforms the words of Jesus into works builds a dwelling; and this is the virtue, of which the one holding fast will never have this house desolate; for the righteous must remain in his own virtue; for 'his righteousness remains unto the age of ages.' Since evil is without substance, for this reason the wicked man is desolate, being always unstable and possessing nothing firm, because evil itself is a following-after; and if anyone says this also concerning the good, claiming that men acquire virtue by effort, but rather the good itself has happened. 'Therefore the house of the ungodly shall be desolate'; for clearly the truth dissolves the deception. And his tent shall fall away like a spider's web. The spider's web shows variety, constructed from a natural fabric, which is easily dissolved when someone touches it. Thus the works of the wicked and the construction of their way of life resemble a spider's web, not standing firm.

And in Isaiah it is said concerning the wicked who have conceived iniquity and spoken injustice: 'They weave a spider's web, for they conceive pain and bring forth iniquity' (Isaiah 59:5); and their practice is also described, saying: 'They have made wailing shields, and the one about to eat of their prey has crushed a viper and found a basilisk in it; their web shall not be a garment, but a spider's web they weave' (Isaiah 59:6). And see, that regarding their instability, the harmful thing also signifies through the shields. Even if there were a dove according to what is said: 'Who are these? Like clouds flying and like doves with their young' (Isaiah 56:6), it would have wailing, which, having been divided, provides living offspring because of nobility; but the...

Greek · §50

πα̣ρὰ τῶν παλαιῶν καὶ πατέρων ἡ διδασκαλία τοῖς μεταγενεστέροις παραγίνεται, ἐκ παραβολῆς αὐτὸ παρασκευάζει φάσκων ὅτι· ὡς ἄνευ ὕδατος πάπυρος οὐ θάλλει οὐδὲ ὑψοῦται βούταμον μὴ ἀρδευόμενον, ἕως ἔτι ἐπὶ γῆς ἐστιν–οὕτω γὰρ αὐτὰ συμβήσεται μηδὲ θερίζεσθαι–, οὕτως ἀδύνατον μὴ δεχόμενον ἐν διανοία ὠφέλειαν τῶν κρειττόνων καρπὸν προενεγκεῖν ὠφέλιμον. δύναται δὲ καὶ περὶ τῶν ἀνθρωπίνων πραγμάτων λέγειν, ὅτι κα θάπερ ὑπὸ ὕδατος ὑπὸ τῆς προνοίας ταῦτα ἄρδεται, ἧς μὴ ἐπιούσης αὐτὰ ῥᾳδίαν καὶ εὐμάραντον ἕξει τὴν διάλυσιν. κἂν οὖν τις ἀνιαροῖς περιπέσῃ, εἶτα πάλιν μεταβολὴν ἔχῃ ἐκ τούτω»ν», προνοίᾳ τοιοῦτον γε»γέ»νηται. ἐὰν δὲ καὶ τὴν δοκοῦσαν ἀνθρωπίνην ῥίζαν ἔχῃ τὰ γιγνόμενα ὑπ' ἀνθρώπων, οὐχ ἕξει ὑπόστασιν μὴ τῆς προνοίας αὐτὰ διοικούσης. τούτῳ ὅμοιον καλῶς παρὰ τοῦ ψαλμῳδοῦ εἰρημένον· 219 "ἐὰν μὴ ὁ κύριος οἰκοδομήσῃ οἶκον, εἰς μάτην ἐκοπίασαν οἱ οἰκοδομοῦντες αὐτόν." πρὸ τοῦ πιεῖν πᾶσα βοτάνη 54 ξηρανθήσεται. ταὐτὸ τῷ προτέρῳ τοῦτο ἐπὶ πάσης βοτάνης λεγόμενον. λέγοι οὖν, ὅτι, κἂν μικρὸν κἂν μέγα ᾖ, το`̣ ἐν τῷ βίῳ ὑπὸ πρόνοιάν ἐστιν, ξηραινόμενον, εἰ μὴ αὕτη ἐφοπτεύοι. οὕτως τοίνυν ἔσται πάντα τὰ ἔσχατα τῶν ἐπιλανθανομένων τοῦ κυρίου. λέγει τι ἔνδοξον ἀπὸ ἐννοίας οὐκ ἀπολειπομένης ἐντρεχείας, ὅτι ὥσπερ τὰ φυτὰ μὴ ἀρδευόμενα ὑπὸ ὕδατος ξηραίνεται, οὕτω τὰ ἀνθρώπινα πράγματα ἔξω προνοίας γιγνόμενα ὑπόστασιν οὐκ ἔχει. εἰ δὲ καὶ οὗτος ἔσχατα λέγει ἔννοιαν ἔχων περὶ τοῦ μέλλοντος αἰῶνος, συνεπίσκεψαι· οὐ γὰρ ἀναντιρήτως οἱ ἐπιλανθανόμενοι τοῦ κυρίου τ»οι»ούτοις κατὰ τὸ αἰσθητὸν ἐσχάτοις περιτεύξονται τῷ περί τινων εὐετηρίᾳ διαγόντων εἰρῆσθαι· "ἐν δὲ ἀναπαύσει ᾅδου ἐκοιμήθησαν." ἐλπὶς δὲ ἀσεβῶν ἀπολεῖται. τῷ ὄντι ἡ τῶν ἀσεβῶν ἐλπὶς οὐ περὶ ὑφεστηκότα γίνεται. ἡ γὰρ ἐλπὶς οὐδὲν ουδεν ἕτερόν ἐστιν κατὰ γένος ἢ προσδοκία ἀγαθῶν. καὶ ὁ φοβούμενος δὲ προσδοκᾷ, ἀλλ' οὐκ ἀγαθά· κακῶν γὰρ προσδοκία ἐστὶν ὁ φόβος, 220 ἀγαθῶν δὲ ἡ ἐλπίς. ἐπεὶ οὖν οὐχ ὑφεστηκότα πράγματα οἱ ἀσεβεῖς προσδοκῶσιν, ἀπόλλυται αὐτῶν ἡ ἐλπίς· ὡς γὰρ μένουσιν τοῖς ἡδέσιν χρῶνται, καὶ ἐν τούτῳ ματαίαν ἔχουσιν ἐλπίδα. ἔχεις τοῦτο ἐν Παροιμίαις τῆι μὲν λέξει πολὺ διαφέρον, συνᾷδον δὲ τῷ νῦν λεγομένῳ· "ἀποθανὼν δίκαιος ἔλιπεν μετάμελον·" ἂν γὰρ ἀποθάνῃ ὁ δίκαιος, εὑρίσκει τὰ προσδοκώμενα καὶ οὐ μετεμελήθη πονήσας ὑπὲρ αὐτῶν. ἐνταῦθα μὲν οὖν εἴρηται· "ἐλπὶς ἀσεβῶν ἀπόλλυται", ἐν δὲ τῷ Ἠσαίᾳ· "ἐλπὶς τῶι εὐσεβεῖ." οἱ δὲ "ἐν τῇ ζωῇ ταύτῃ ἠλπικότες μόνον" καὶ "λέγοντες· φάγωμεν καὶ πίωμεν", ματαίαν καὶ κενὴν ἔχουσιν ἐλπίδα πρὸς τὰ βλεπόμενα ταύτην τείνοντε»ς»· φυσικώτατα δὲ ὁ Παῦλός φησιν· "ἐλπὶς δὲ βλεπομένη οὐκ ἔστιν ἐλπίς· ὃ γὰρ βλέπει τις, «τί» καὶ ἐλπίζει;" ἀοίκητος δὲ αὐτοῦ ἔσται ὁ οἶκος. πρὸς τὸ αἰσθητὸν τοῦτο οὐ πάντως ἐστὶν ἀληθές. δῆλον δέ ἐστιν, ὅτι ὁ τοὺς Ἰησοῦ λόγους εἰς ἔργα μεταβαλὼν μένουσαν οἰκίαν οἰκοδομεῖ· αὕτη δέ ἐστιν ἡ ἀρετή, ἧς ὁ ἀντεχόμενος οὐδέποτε ἕξει τὴν οἰκίαν ταύτην ἀοίκητον· δεῖ γὰρ τὸν δίκαιον μένειν ἐν τῇ αὑτοῦ ἀρετῇ· "ἡ δικαιοσύνη" γὰρ "αὐτοῦ μένει εἰς τὸν αἰῶνα τοῦ αἰῶνος." ἐπειδὴ δὲ ἀνυπόστατός ἐστιν ἡ κακία, διὰ τοῦτο 221 ἄοικός ἐστιν̣ ὁ φαῦλος ἄ ν τακτος ὑπ̣άρχων̣ ἀεὶ καὶ οὐδὲν ἔχων ἑδ̣ραῖον διὰ τὸ καὶ τὴν κακίαν αὐ τὴν εἶναι παρακολούθημα· εἰ δέ τις καὶ περὶ τοῦ ἀγαθοῦ τοῦτο λέγοι φάσκων, ὅτι καὶ τὴν ἀρετὴν ἄνθρωποι ἐκ σπουδῆς κτῶνται, ἀλλ' υ῾̣φέστηκεν αὐτὸ τὸ ἀγαθόν. "ἀοίκητος" ο̣ὖν "ἔσται̣ τοῦ ἀσεβοῦς ὁ οἶκος·" φανερῶς γὰρ ἡ ἀλήθεια διαλύει τὴν ἀπάτην. ἀράχνη δὲ αὐτοῦ ἀποβήσεται ἡ σκηνή. ἡ «α᾿̣»ράχνη ποικιλίαν ἐπιδείκνυται ἐξ ὑφάσματος φυσικοῦ κατεσκευασμένη_6_ν_,_ _ἥ6τις ῥᾷστα διαλύεται ἐπιψαύσαντός τινος. τὰ τῶν φαύλων οὖν ἔργα καὶ ἡ κατασκευὴ τῆς πολιτείας ἀράχνῃ ἔοικεν οὐχ ὑφισταμένῃ. καὶ ἐν Ἠσαίᾳ οὖν λέγεται περὶ τῶν φαύλων κυησάντων ἀνομίαν καὶ λαλούντων ἀδικίαν· "ἱστὸν ἀράχνης ὑφαίνουσιν, ὅτι κύουσιν πόνον καὶ τίκτουσιν ἀνομίαν·" διηγεῖται δὲ αὐτῶν καὶ τὴν πρᾶξιν φάσκων· "ᾠὰ ἀσπίδων ἔρηξαν καὶ ὁ μέλλων τῶν ᾠῶν αὐτῶν φαγεῖν συντρίψας οὔριον εὗρεν καὶ ἐν αὐτῷ βασιλίσκον· ὁ ἱστὸς αὐτῶν οὐκ ἔσται εἰς ἱμάτιον, ἱστὸν δὲ ἀράχνης ὑφαίνουσιν." καὶ ὅρα, ὅτι πρὸς τῷ ἀνυποστάτῳ αὐτῶν καὶ τὸ δολερὸν διὰ τῶν ἀσπίδων σημαίνει. εἰ μέντοι τις εἴη περιστερὰ κατὰ τὸ λεγόμενον· 222 "τίνες οἵδε; ὡς νεφέλαι πέτανται καὶ ὡς περιστεραὶ σὺν νεοσσοῖς", ἔχοι ἂν ᾠά, ἅπερ διαιρεθέντα εὐγεν̣ε̣ι´̣α̣ς̣ ἕνεκεν παρέχει γόνον ζω̣τικόν· τὰ δὲ τῶν

The Unholy Construction vs. The Spiritual House§51

51Through evil, they produce unavenged snakes, which are trampled by the holy, as the psalm says about the perfect: 'Upon shield and basilisk you will step and trample lion and dragon' (Psalm 91:13). But these are not fabrics of garments covering the shame of sin, but of a useless and dissolvable web, which is also shown by the saying: 'They will not surround themselves from the works of their own hands'—the important one surrounding himself from the works of his own hands, as speaking boldly and thankfully saying: 'My soul will rejoice in the Lord; for he has clothed me with a garment of salvation' (Psalm 68:19), which is a garment Paul says to put on: 'Put on the bowels of mercy' (Psalm 68:2) and the following. And again: 'Put on the Lord Jesus Christ' (Romans 13:14). This garment is not a web; for it is incorruptible and therefore remains; but the web of the evils is unsubstantial; for it is wickedness. Therefore it has been said: 'His sin will be sought and will not be found through it;' for it resembles a web, dissolving; therefore also a tent, but it does not have a house like the one guarding the words of Jesus. If he should attempt to overspread his house, he will not stand.

For instance, the impious one—he who represents the deception of houses by craftiness and bad probability—this one, being convicted by the truth, will not stand, just as his deception cannot even have a standing. And when he is seized, he will not remain. For the thought of the evils, called a tent, is a falling, easily-destroyed thing, so that it has not even seemed to have happened at all. For it is moist under the sun, and from its rot his broom will come out. It is supposed that the life of the impious is something chaotic, as being dissolved by brief heat. And it should not be wondered at, if it is said to be 'moist under the sun'; for there are things that are dissolved under the sun like wax, since also under fire. Thus also the impious will be. For it has been said: 'As wax melts from the presence of fire, so the sinners shall perish from the presence of God' (Psalm 68:1). And being sifted by the 'sun'—not of 'righteousness', but that one, concerning whom it is said: 'The sun of the day shall not burn you' (Psalm 121:6)—it brings out a broom from wickedness and rot, becoming 'under it' the 'planting which the Father did not plant' (Matthew 13:25).

which also shall be uprooted. It lies upon a heap of stones, and in the midst of pebbles it shall live. This he says, because the impious one intends to be an anti-god and an anti-Christ.

For God indeed dwells in a temple and Christ dwells, according to what is said: 'Do you not know that you are a temple of God and the Spirit of God dwells in you?' (1 Cor 3:16), and again it is said: 'If anyone loves me, we will come and make a dwelling with him' (John 14:23). 'For we are the house of Christ, if we hold fast the boldness and the boast until the end' (2 Cor 3:6). A house is a composition of stones according to art, having union with others; such is virtue and purity and the very participation of the One.

But what is the scattering of stones and the mixing of pebbles? It is near to evil, which has no union but disorder. The impious, therefore, has his whole conduct in a house of evil, being scattered like stones being built up among those outside, which do not fit 'the building of the tower' according to the Shepherd. If he presses down, the place will deceive him.

Even if we submit the words, as many as are held firm, to the minds [of which the words spoken by the diligent are near], we should not be surprised. For he said: 'Inquire of the first generation, and search according to the race of the fathers' (Wisdom 10:18), as he himself learned from them; and do not let your thoughts be lost through not knowing, lest you fall into any misfortune.

The 'pressing down' is often taken in Scripture as that: 'Israel was trodden down, and became among the nations as a useless vessel' (Judges 5:23), that is, he is conquered. And again: 'In the rising up of men against us, would they have trodden us down while living?' (Ps 69:1). And again: 'That the mortal might be trodden down by life.'

It is said also concerning the sophists and those advocating the 'wisdoms of this age' and of its 'rulers': 'Their strong ones trod down those holding stones'; what kind of stone, the stone of Christ? 'For the stone was Christ.' Thus also 'Aaron's rod trod down the rods of the Egyptians who rejoiced' (Ex 7:12), being symbolically shown that the confession of the truth conquers the 'false names of knowledges.' If, therefore, he 'presses down' and begins to conquer, 'the place,' which he holds through 'the gathering of stones,' 'will deceive him,' being unsubstantial.

Greek · §51

φαύλων ἀπατῶντα ἀγαθοὺς ὄφεις ἀναιρετικοὺς γεννᾷ, οἵτινες ὑπὸ τοῦ ἁγίου καταπατοῦνται κατὰ τὸν ψαλμὸν λέγοντα περὶ τοῦ τελείου· "ἐπ' ἀσπίδα καὶ βασιλίσκον βήσεις καὶ καταπατήσεις λέοντα καὶ δράκοντα." οἱ δὲ τοιοῦτοι οὐχ ἱματίων εἰσὶν ὑφάνται τῶν καλυπτόντων τὴν ἀσχημοσύνην τῆς ἁμαρτίας, ἀλλὰ ἀράχνης ἀνωφελοῦς καὶ εὐδιαλύτου, ὅπερ δηλοῦται καὶ ἐκ τοῦ· "οὐ μὴ 55 περιβάλλωνται ἀπὸ τῶν ἔργων τῶν χειρῶν αὐτῶν" το»ῦ» σπουδαίου περιβαλλομένου ἀπὸ τῶν ἔργων τῶν χειρῶν ἑαυτοῦ, ὡς παρρησιαζόμενον καὶ εὐχαριστοῦντα λέγειν· "ἀγαλλιάσεται ἡ ψυχή μου ἐπὶ τῷ κυρίῳ· ἐνέδυσεν γάρ με ἱμάτιον σωτηρίου·" ὅπερ ἱμάτιον προστάττει Παῦλος ἐνδύεσθαι λέγων· "ἐνδύσασθε σπλάγχνα οἰκτιρμοῦ" καὶ τὰ ἑξῆς. καὶ πάλιν· "ἐνδύσασθε τὸν κύριον Ἰησοῦν Χριστόν." τοῦτο τὸ ἱμάτιον οὐκ ἔστιν ἀράχνη· ἀφθαρσία γάρ ἐστιν καὶ διὰ τοῦτο μένον· τὸ σ δὲ τῶν φαύλων ἀνυπόστατόν ἐστιν· κακία γάρ. διὸ εἴρηται· "ζητηθήσεται ἡ ἁμαρτία αὐτοῦ καὶ οὐ μὴ 223 εὑρεθῇ δι' αὑτήν·" ἀράχνῃ γὰρ ἔοικεν ······ ··· διαλυομένη· διὸ καὶ σκηνήν, ἀλλ' οὐκ οἶκον ἔχει ὡς ὁ τοὺς Ἰησοῦ λόγους φυλάττ̣ων. ἐὰν ἐπερείσῃ τὴν οἰκίαν αὐτοῦ, οὐ μὴ στῇ. ο῾̣ ἀσεβὴς̣ γοῦν· ὃς δ' ἂν κομψείᾳ καὶ πιθανότητι μὴ ἀγαθῇ συνιστᾷ τὰ οἰκία ἀπάτης, οὗτος ὑπὸ τῆς ἀληθείας ἐλεγχόμενος οὐ μὴ στῃ῀̣, ὡς μηδὲ στάσιν δύνασθαι ἔχειν αὐτοῦ τὴν ἀπάτην. ἐπι̣λαμβανομένου δὲ αὐτοῦ οὐ μὴ ὑπομείνῃ. ῥᾷστα γὰρ ἡ τῶν φαύλων ἐπίνοια σκηνὴ ὀνομαζομένη καταπίπτουσα εὐάλωτός ἐστιν οὕτως, ὡς μηδὲ δοκεῖν γεγονέναι ποτέ. ὑγρὸς γάρ ἐστιν ὑπὸ ἡλίου, καὶ ἐκ σαπρίας αὐτοῦ ὁ ῥάδαμνος αὐτοῦ ἐξελεύσεται. ὑποτίθεται χαῦνόν τινα εἶναι τὸν βίον τοῦ ἀσεβοῦς ὡς ὑπὸ θέρμης βραχείας διαλυόμενον. οὐ ξενιστέον δέ, εἰ "ὑγρὸς ὑπὸ ἡλίου" λέγεται εἶναι· ἔστιν γάρ, ἃ διαλύεται ὑπὸ ἡλίου ὡς κηρός, ἐπεὶ καὶ ὑπὸ πυρός. οὕτως οὖν ἔσται ὁ ἀσεβής. εἴρηται γάρ· "ὡς τήκεται κηρὸς ἀπὸ προσώπου πυρός, οὕτως ἀπόλοιντο οἱ ἁμαρτωλοὶ ἀπὸ προσώπου τοῦ θεοῦ." διυγραινόμενος δὲ ὑπὸ "ἡλίου"–οὐ τοῦ "τῆς δικαιοσύνης", ἀλλ' ἐκείνου, περὶ οὗ λέγεται· "ἡμέρας ὁ ἥλιος οὐ συνκαύσει σε"– ῥάδαμνον ἐξάγει ἐκ κακίας καὶ σαπρίας βλαστῶντα "ὑπ' ἐκείνην" γινόμενος "τὴν φυτείαν, ἣν ὁ πατὴρ οὐκ ἐφύτευσεν, 224 ἥτις καὶ ἐκριζωθήσεται." ἐπὶ συναγωγὴν λίθων κοιμᾶται, ἐν δὲ μέσῳ χαλίκων ζήσεται. τοῦτο λέγει, ὅτι ὁ ἀσεβὴς ἀντίθεος εἶναι καὶ ἀντι´̣χριστος εἶναι βούλεται. ὁ μὲν γὰρ θεὸς ἐν ναῷ καὶ Χριστὸς οἰκεῖ κατὰ τὸ εἰρημένον· "οὐκ οἴδατε, ὅτι ναὸς θεοῦ ἐστε καὶ τὸ πνεῦμα τοῦ θεοῦ οἰκεῖ ἐν ὑμῖν;" καὶ πάλιν λέγεται· "ἐάν τις ἀγαπᾷ με, ἐλευσόμεθα ἐγὼ καὶ ὁ πατὴρ καὶ μονὴν παρ' αὐτῷ ποιησόμεθα·" "Χριστοῦ γὰρ οἶκός ἐσμεν ἡμεῖς, ἐὰν τὴν παρρησίαν καὶ τὸ καύχημα μέχρι τέλους βεβαίαν κατάσχωμεν." οἶκος δέ ἐστιν λίθων σύνθεσις κατὰ τέχνην πρὸς ἑτέροις ἕνωσιν ἔχων· τοιοῦτον δὲ ἡ ἀρετὴ καὶ ἡ ἁγνότης καὶ αὐτὴ ἡ μετουσία τοῦ ἑνός. ἐσκορπισμένον δέ τί ἐστιν ἡ συναγωγὴ τῶν λίθων καὶ ἡ μίξις τῶν χαλίκων, παραπλησίον τῇ κακίᾳ τῇ μὴ ἐχούσῃ ἕνωσιν, ἀλλ' ἀταξίαν. ὁ ἀσεβὴς οὖν ἅπασαν τὴν διαγωγὴν ἐν οἴκῳ κακίας ἔχει διαλελυμένος κατὰ τοὺς ἔξω οἰκοδομῆς λίθους, οἳ οὐχ ἁρμόζουσιν "τῇ οἰκοδομῇ τοῦ πύργου" κατὰ τὸν Ποιμένα. ἐὰν καταπίῃ, ὁ τόπος ψεύσεται αὐτόν. εἰ καὶ τὰ τού_6_τ_ο_υ6 ῥήματα, ὅσα ἐντρεχῆ ὑπάρχει, ὑπάγωμεν διανοίαις, ὧν εἰσι πλησίον αἱ ὑπὸ σπουδαίων εἰρημέναι, οὐ δεῖ ξενίζεσθαι. εἶπεν γάρ· "ἐπερώτησον γενεὰν πρώτην, ἐξιχνίασον δὲ κατὰ γένος πατέρων", 225 ὡς καὶ αὐτὸς ἀπ' αὐτῶν μαθών· καὶ μὴ διόλου σώζει τοὺς λογισμοὺς διὰ τὸ μὴ οἴεσθαι, εἰ μὴ δι' ἁμαρτίας, μὴ περιπίπτειν ἀνιαροῖς τινα. τὸ "καταπίῃ" οὖν πολλάκις ἐπὶ νίκης ἐν τῇ γραφῇ λαμβάνεται ὡς τό· "κατεπόθη Ἰσδραήλ, ἐγένετο ἐν τοῖς ἔθνεσιν ὡς σκεῦος ἄχρηστον," τουτέστι νενίκηται. καὶ πάλιν· "ἐν τῷ ἐπαναστῆναι ἀνθρώπους ἐφ' ἡμᾶς, ἆρα ζῶντας ἂν κατέπιον ἡμᾶς;" καὶ πάλιν· "ἵνα καταποθῇ τὸ θνητὸν ὑπὸ τῆς ζωῆς." λέγεται οὖν καὶ περὶ τῶν σοφιστῶν καὶ τῶν πρεσβευόντων τὰς "σοφίας τοῦ αἰῶνος τούτου" καὶ τῶν "ἀρχόντων αὐτοῦ"· "κατεπόθησαν ἐχόμενα πέτρας οἱ κραταιοὶ αὐτῶν·" ποίας δὴ πέτρας ἢ τοῦ Χριστοῦ; "ἡ γὰρ πέτρα ἦν ὁ Χριστός." οὕτω καὶ "ἡ ῥάβδος Ἀαρὼν τὰς ῥάβδους τῶν ἐπαοιδῶν τῶν Αἰγυπτίων κατέπιεν", συμβολικῶς δεικνυμένου, ὅτι "τὰς ψευδωνύμους 56 γνώσεις" ἡ τῆς ἀληθέιας ὁμολογία νικᾷ. ἐὰν οὖν "καταπίῃ" καὶ ἄρξῃ νικᾶν, "ὁ τόπος", ὃν ἐπέχει διὰ "τῆς συναγωγῆς τῶν λίθων", "ψεύσεται αὐτόν", ἀνυπόστατος

The True Joy of the Righteous§52

52Being according to what was said: 'and injustice lied against itself' (Job 21:13) because it lacks a secure foundation. By the lion starting from itself, having trampled the two legs and the lobe of the ear, the one who came for salvation scattered them, having corrected our wandering powers and our hearing. The place is often called instead of ranks and order: 'from where Judas passed over.' So also regarding the deceiver, who deceives the user without offering anything certain to him. Have you not seen such a destruction of the ungodly? And he brings as a witness all the things previously said concerning the ungodly, which he also named the destruction of the ungodly, because he does not remain upon those things on which he boasts, as these things fall away from him.

This is shown by: 'do not fear when a man becomes rich and when the glory of his house increases, for he will not take all things in dying, nor will the glory of his house descend with him' (Psalm 49:16-17). And whether poverty or prosperity alternate, they do nothing, for they are among the indifferent. But he who remains in wickedness until the end will have a great destruction. And from the earth he will sprout another; for the Lord will certainly not cast away the simple. It appears that even if the ungodly undergoes destruction, not all are lost; for there will be a diligent one sprouting anew. For God will not turn away from the simple, that is, He will not entirely exclude justice.

Here 'simple' means the one not having guile, not the well-disposed; for the name signifies both. For when he speaks concerning the heretics, saying, 'through fair speaking and blessing they deceive the hearts of the simple,' he means the well-disposed, those slow in understanding. And again: 'the simple and well-disposed clung to me,' which signifies the righteous, the 'simple believes every word' (Jeremiah 11:19) signifying the one who is uncontrolled and unable to discern the falsehood in the words, believing everything plausible. And he who says, 'but because of my simplicity, I received' signifies virtue. And every gift the ungodly will not receive. It is appropriate to the Lord, who does not cast away the simple, that not even one of the gifts of the ungodly be attached to him. 'For thanks are not good from the wages of a prostitute' (Proverbs 7:33), and 'the sinner sacrificing a calf to me as...

The one killing the dog. It is noteworthy, however, that 'all is a gift' is said instead of 'nothing is a gift' according to prophetic custom, just as when God says in the prophet: 'if a righteous man does one sin, all his righteousness shall not be remembered' (cf. Job 2:10), instead of 'not any'. And the mouth of the truthful shall be filled with laughter. Throughout the whole book, he remembers the truthful regarding the righteous. Thus also Job himself was testified at the beginning, that he was 'truthful, abstaining from an evil thing'.

And truly, he is the one who is truthful, who does not pretend or mimic virtue, who does not pretend temperance, but is temperate, the one 'pursuing the righteous thing righteously.' Therefore, God 'will fill the mouth of the truthful with laughter.' And from this it is to be imposed, lest even this one, having learned according to the 'inquiry of the first generation' concerning the coming age according to that which is said in the Gospel: 'blessed are those who weep now, for they shall laugh' (Luke 6:21), be lost.

For laughter is twofold: the one being false, occurring with pleasure, which is followed by weeping; the other being the gift of the Spirit, being joy, which shall be given to those weeping now in the life to come. For 'blessed are those who weep now, for they shall laugh' (Luke 6:21), they have the harvest of this from afar because of virtue; the holy one, having received the experience of this from afar, as I said, said: 'You have turned my mourning into joy for me, you have torn my sackcloth and girded me with gladness' (Psalm 30:11).

The example of Lazarus is here, first weeping because of suffering, but resting in the bosom of Abraham; whereas the rich man, laughing through pleasure, wept while being tormented in Hades bitterly concerning that laughter spoken of. He honored himself by making himself a god in some way, just as others make the belly, concerning whom it is said: 'of whom God is the belly.' It is also said concerning laughter: 'the altars of laughter shall be removed, the sins of Israel' (Hosea 10:5). For the preoccupations regarding sufferings and pleasures are altars of laughter, remembering these sufferings of their own.

He who does great and unsearchable things, glorious and wonderful, of which there is no number. The great one does great things by necessity; it is not necessary for one doing great things to be great. For he does not turn back. Indeed, the disciples doing great things...

Greek · §52

ὢν κατὰ τὸ εἰρημένον· "καὶ ἡ ἀδικία ἐψεύσατο «ἑ»αυτὴν" διὰ τὸ μὴ ἔχειν ἀσφαλὲς πεῖσμα. ὑπὸ τοῦ τε αὐτῆς ἐξάρχοντος λέον τος καταποθέντων "τῶν δύο σκελῶν καὶ τοῦ λοβοῦ τοῦ ὠτίου" ὁ διὰ τὴν σωτηρίαν ἐλθὼν αὐτὰ ἐξέσπασεν 226 διορθωσάμενος τα`̣»ς» διαβατικὰς ἡμῶν δυνάμεις καὶ τὴν παρακοήν. λέγεται δὲ πολλάκις ὁ τόπος καὶ ἀντὶ βαθμοῦς καὶ τάξεως· "ἀφ' οὗ Ἰούδας παρέβη". οὕτω δὲ καὶ ἐπὶ ψεκτοῦ, ὃς καὶ ψεύδεται τὸν χρώμενον οὐδὲν αὐτῷ βέβαιον προξενῶν. οὐχ ἑόρακας τοιαῦτα, ὅτι καταστροφὴ ἀσεβοῦς τοιαύτη; καὶ αὐτὸν ἐπάγεται μάρτυρα τῶν προειρημένων ἁπάντων περὶ τοῦ ἀσεβοῦς, ἃ καὶ καταστροφὴν ἀσεβοῦς ὠνόμασεν, διότι οὐ μένει, ἐφ' οἷς κομπάζει, μεταπιπτόντων αὐτῷ τούτων. τοῦτο δηλοῦται ἐκ τοῦ· "μὴ φοβοῦ, ὅταν πλουτήσῃ ὁ ἄνθρωπος καὶ ὅταν πληθυνθῇ ἡ δόξα τοῦ οἴκου αὐτοῦ, ὅτι οὐκ ἐν τῷ ἀποθνῄσκειν αὐτὸν λήμψεται τὰ πάντα, οὐδὲ συνκαταβήσεται αὐτῷ ἡ δόξα τοῦ οἴκου αὐτοῦ." καὶ ἢ μὲν ἔνδειαι ἢ εὐετηρίαι ἀντιμεταβάλλουσαι οὐδὲν μὲν ποιοῦσιν· τῶν γὰρ ἀδιαφόρων εἰσίν. ὁ δὲ ἄχρι τέλους ἐν κακίᾳ διαμένων μεγάλην ἑ´̣ξει τὴν καταστροφήν. ἐκ δὲ γῆς ἄλλον ἀναβλαστήσει· οὐ γὰρ ὁ κύριος οὐ μὴ ἀποποιήσεται τὸν ἄκακον. ἐμφαίνει, ὅτι οὐκ, ἐὰν ὁ ἀσεβὴς καταστροφὴν ὑπομείνῃ, οὐχ οἱ πάντες ἀπώλοντο· ἔσται γὰρ σπουδαῖος ἀναθάλλων. οὐ γὰρ ἀποστραφήσεται ὁ θεὸς τὸν ἄκακον, τουτέστιν οὐκ ἐκλείψει παντελῶς δικαιοσύνη. ἄκακον ἐνταῦθα λέγει τὸν μὴ ἔχοντα κα227 κίαν, οὐ τὸν εὐήθη· ἀμφότερα γὰρ σημαίνει τὸ ὄνομα. ὅταν γὰρ λέγῃ περὶ τῶν αἱρετικῶν, ὅτι "διὰ τῆς χρηστολογίας καὶ εὐλογίας ἐξαπατῶσιν τὰς καρδίας τῶν ἀκάκων", ἀκάκους λέγει τοὺς εὐήθεις, τοὺς βραδεῖς τὴν νόησιν. καὶ πάλιν· "ἄκακοι καὶ εὐηθεῖς ἐκολλῶντό μοι", ὅπερ τοὺς δικαίους σημαίνει, τοῦ "ἄκακος πιστεύει παντὶ λόγῳ" δηλοῦντος τὸν ἀνεξέλεγκτον καὶ μὴ δυνάμενον φωρᾶσαι τὸ ἐν τοῖς λόγοις ψεῦδος παντὶ πιθανῷ πιστεύοντα. καὶ ὁ λέγων δέ· "ἐμοῦ δὲ διὰ τὴν ἀκακίαν ἀντελάβου" τὴν ἀρετὴν σημαίνει. πᾶν δὲ δῶρον ἀσεβοῦς οὐ δέξεται. κατάλληλον τῷ κυρίῳ τῷ μὴ ἀποποιουμένῳ τὸν ἄκακον τὸ μηδὲν τῶν δώρων τοῦ ἀσεβοῦς προσδέ χεσθαι. "οὐκ ἀγαθαὶ γὰρ εὐχαὶ ἀπὸ μισθώματος ἑταίρας", καὶ "ὁ ἁμαρτωλὸς θύων μοι μόσχον ὡς ὁ ἀποκτέννων κύνα." παρατη_6_ρ_η_τ_έ_ο_ν6 δέ, ὅτι τὸ "πᾶν δὲ δῶρον" ἀντὶ τοῦ οὐδὲν δῶρον εἴρηται κατὰ γραφικὴν συνήθειαν, ὡς ὅταν λέγῃ ἐν τῷ προφήτῃ θεός· "ἐὰν μίαν ἁμαρτίαν ποιήσῃ ὁ δίκαιος, πᾶσαι αἱ δικαιοσύναι αὐτοῦ οὐ μὴ μνησθήσονται", ἀντὶ τοῦ οὐδεμία. ἀληθινῶν δὲ στόμα ἐμπλήσει γέλωτος. δι' ὅλου τοῦ βιβλίου μνημονεύει τοῦ ἀληθινοῦ ἐπὶ τοῦ δικαίου. οὕτω γοῦν καὶ αὐτὸς ὁ Ἰὼβ ἐν ἀρχῇ μεμαρτύρηται, ὅτι "ἀληθινὸς" ἦν 228 "ἀπεχόμενος ἀπὸ πονηροῦ πράγματος". καὶ τῷ ὄντι ἀληθινός ἐστιν ἐκεῖνος ὁ μὴ ὑποκρινόμενος μηδ' ἐπιμορφαζόμενος τὴν ἀρετήν, ὁ μὴ ὑποκρινόμενος σωφροσύνην, ἀλλ' ὁ σώφρων, ὁ τὸ "δίκαιον δικαίως διώκων." τούτων οὖν "τῶν ἀληθινῶν ἐμπλήσει γέλωτος τὸ στόμα θεός". καὶ ἔστιν ἐκ τούτου ἐπιβαλεῖν, μήποτε κ̣αὶ οὗτος κατὰ τὸ "ἐπερώτησον γὰρ γενεὰν πρώτην" μαθὼν ἦν περὶ μέλλοντος αἰῶνος κατὰ τὸ εἰρημένον ἐν εὐαγγελίῳ· "μακάριοι οἱ κλαίοντες νῦν, ὅτι γελάσονται." διττὸς γὰρ ὁ γέλως, ὁ μὲν σὺν ἡδονῇ φαῦλος τυγχάνων, ὃν καὶ διαδέχεται κλαυθμός, ὁ δὲ δῶρον τοῦ πνεύματος χαρὰ ὑπάρχων, ὅστις ἐν τῷ μέλλοντι βίῳ τοῖς κλαύσασιν νῦν ἀποδοθήσεται. "μακάριοι" γὰρ "οἱ κλαίοντες νῦν, ὅτι γελάσονται", ἀπεντεῦθεν τούτου τὸν ἀραβῶνα ἔχοντες διὰ τὴν ἀρετήν· τούτου πεῖραν, ὡς ἔφην, ἀπεντεῦθεν λαβὼν ὁ ἅγιος ἔλεγεν· "ἔστρεψας τὸν κοπετόν μου εἰς χαρὰν ἐμοῦ, διέρρηξας τὸν σάκκον μου καὶ περιέζωσάς με εὐφροσύνην." τούτου παράδειγμα Λάζαρος ἐνταῦθα 57 μὲν κλαίων διὰ τῆς κακοπαθείας, ἐν δὲ τοῖς κόλποις Ἀβραὰμ ἀναπαυόμενος· ὁ δὲ πλούσιος γελῶν δι' ἡδονῆς ἔκλαυσεν ἐν κολάσει βασανιζόμενος πικρῶς ἐπὶ τῷ εἰρημένῳ γέλωτι. προε229 τίμησεν θεοποιῶν αὐτὸν τρόπον τινά, καθὰ καὶ ἕτεροι τὴν κοιλίαν, περὶ ὧν λέγεται· "ὧν ὁ θεὸς ἡ κοιλία." εἴρηται γοῦν καὶ περὶ τοῦ γέλωτος· "ἀρθήσον ται βωμοὶ τοῦ γέλωτος, ἁμαρτήματα τοῦ Ἰσδραήλ." αἱ γὰρ περὶ τὰ πάθη καὶ τὰς ἡδονὰς σπουδαὶ τοῦ γέλωτός εἰσι βωμοί· ἀναθυμμιῶντες αὐτὰ τὰ πάθη ἑαυτῶν ··/ 241 ὁ ποιῶν μεγάλα καὶ ἀνεξιχνίαστα ἔνδοξά τε καὶ ἐξαίσια, ὧν οὐκ ἔστιν ἀριθμός. ὁ μέγας μεγάλα ποιεῖ ἀναγκ̣αίως· οὐκ ἀνάγκη δ̣ὲ το`̣ν π̣οιοῦντα μ̣ε̣γάλα μὲν μέγαν εἶναι. οὐ γὰρ ἀντιστρέφει. μεγάλα γοῦν ποιοῦντες οἱ μαθηταὶ

The Inscrutability of Divine Providence and Anger§53

53They had these things from the great God.

So that I may also use a human example, I say, that the grammarian writes grammatically; but not always every writer has it correctly from grammar, but also from luck and habit. It appears therefore according to greatness, that he who is great alone, by doing, does great things; and analogously also according to our power we contemplate God and receive the concept of God Himself.

And he said this so that the friends, those supposing a single cause of labors, might understand that he who does great and fearsome and deep judgments has them also unsearchable, which are also glorious, as to say filled with glory. Paul also writes something similar, saying: 'O depth of the riches and wisdom and knowledge of God; how unsearchable are his judgments and unsearchable are his ways; for who has known the mind of the Lord?' (Rom 11:33). And in the Psalms there is something near: 'Great are your judgments' (Ps 18:49). For who having understood heaven, sun, moon, stars, and the motions of these, will not marvel at the Creator? And if even you were to pass through into each thing even to the smallest of him, as that teaches: 'Go to the ant, you sluggard' (Prov 6:6) and the following, you will marvel at the wisdom of this God. If he surpasses me, I shall not see, and if he passes me by, I have not even known how.

The ungraspable nature of God's judgments is signified here; for for man, and more so by nature born, to grasp these things by private effort is impossible. This is... to him... this the holy one... came to the mind, so that from the inability to grasp the judgments of God they might understand and remember Him, and understand regarding the things happening to Him as not being accidental, and so that they might avoid supposing a single cause regarding the things happening. Whether therefore or whether therefore, he says, whether the Lord surpasses me or passes me by, so that he is even near to me, I am not able to know by...

of my mind regarding what becomes men. For someone wishing something might elude him, and surpassing him and passing by, will not sufficiently grasp it. And it is possible even to say, that if the things concerning the earth were to become near to me, I would be able to know according to our imposition; for how the economy of the heaven and those in it happens is unknown to me; if indeed I should come again to the lands, God passing by me and in some way training me among them, even so I am not self-sufficient in knowing.

If he removes it, who will turn back? Or who will say to him: 'What have you done?'; for he himself has turned away in anger. To remove is possible in every matter upon which God works; for if he wished to dissolve human life, who can turn back his will? If to bring about painful things or to cease these, no one of those things happening from him can promise a hindrance, nor can anyone of strength say to him: 'What have you done?'; according to the apostolic word: 'Shall not the creature say to the creator: Why have you made me thus?' (Romans 9:20).... let those speaking blasphemously to him say: 'What have you done?'; for not... the word, but... of him worthy of... 'What have you done?'; for those calculating the bitter things for a short time, not knowing their purpose, speak blasphemously: 'What have you done?'; according to the fool saying in his own heart: 'There is no God.' And he also brings the reason for not being able to say anything to him: 'What have you done?'; asserting: 'For he himself has turned away in anger'; for by a judgment of anger he has made the turning away. But someone, recognizing this graciously, said: 'I will bear the anger of the Lord, because I have sinned against him' (Psalm 38:18). Therefore he turns away the worthy in anger; but the righteous one does not have the worth of anger, so he has not turned away the righteous. Even if the righteous one suffers, it is not by anger, but he undergoes a struggle. For look, if one is being disciplined as a combatant, and another is being struck, is not the same manner of wounds? Thus even painful things to the righteous and...

Greek · §53

παρὰ τοῦ μεγάλου θεοῦ αὐτὰ εἶχον. ἵνα καὶ ἀνθρωπι´̣ν̣ῳ̣ χρήσωμαι παραδείγματι, λέγω, ὁ´̣τ̣ι̣ ο῾̣ γραμματικὸς γραμματικῶς γράφει· οὐ πάντως δὲ πᾶς ὁ γράφων ὀρθ̣ῶς ἀπὸ τῆς γραμματικῆς αὐτὸ ἔχει, ἀλλὰ καὶ α᾿̣π̣ο`̣ τύχης καὶ συνηθείας. ἐμφαίνει̣ οὖν̣ κατὰ τὸ μέγεθος, ὅτι μόνος̣, ἁ`̣ π̣ο̣ιε̣ι῀̣, μ̣εγάλα ποιεῖ, ὃς μέγας ἐστίν· ἀναλόγ̣ως δὲ καὶ κατὰ τὴν ἡμετέραν δύναμιν ἐκ μεγέθους τῶν κτισμάτων θεωροῦμεν θεὸν καὶ αὐτοῦ τοῦ θεοῦ ἔννοιαν δεχόμεθα. ἔλεγεν δὲ τοῦτο, ἵνα οἱ φίλοι οἱ μίαν αἰτίαν πόνων νομίζοντες ἐννοήσωσιν, ὅτι ὁ ποιῶν μεγάλα καὶ φ̣οβερὰ καὶ βαθέα κρίματα ἔχει καὶ ἀνεξιχνίαστα, ἅπερ καὶ ἔνδοξά ἐστιν, ὡς λέγειν δόξης πεπληρωμένα. τούτῳ ὅμοιον καὶ Παῦλος γράφει λέγων· "ὦ βάθος πλούτου καὶ σοφίας καὶ γνώσεως θεοῦ· ὡς ἀνεξεραύνητα τὰ κρίματα αὐτοῦ καὶ ἀνεξιχνίαστοι αἱ ὁδοὶ αὐτοῦ· τίς γὰρ ἔγνω νοῦν κυρίου̣;" κ̣αὶ ἐν ψαλμοῖς δέ ἐστιν τὸ παραπλησίον· "τὰ κρίματά σου ἄβυσσος πολλή." τίς γὰρ ἐπιστήσας οὐρανῷ, ἡλίῳ, σελήνῃ, ἀστράσιν καὶ ταῖς τούτων κινή σεσιν οὐ θαυμάσει τὸν δημιουργόν; εἰ δὲ καὶ εἰς τὸ καθ' ἕκαστον διέλθοις ἄχρι τῶν μικροτάτων α̣ὐτο̣ῦ, ὡς̣ τοῦ242 τ̣ο διδάσκει τό· "ἴθι πρὸς τὸν μύρμηκα, ὦ ὀκνηρέ" καὶ τὰ ἑξῆς, ὑπερθαυμάσεις τὴν̣ τ̣ο̣υ῀̣ θεοῦ σοφίαν. ἐὰν ὑπερβῇ με, οὐ μὴ ἴδω, καὶ ἐὰν παρέλθῃ με, οὐδ' ὧς ἔγνω_6_ν6. τὸ ἀκατάλημπτον τῶν θεοῦ κριμάτων καὶ ἐνταῦθα σημαίνει· καὶ γὰρ ἀνθρώπῳ, μᾶλλον δὲ γεννητῇ φύσει, ταῦτα καταλαβεῖν ἀμήχανον ἰδίᾳ ἐπιβολῇ. τοῦτο δὲ ····· · αὐτῷ ····ω τοῦτο ὁ ἅγιος ····· ·ε̣λ̣θον····ι̣ς̣ τὴν νόησιν, ὅπως ἐκ τ̣οῦ μὴ δ̣υ´̣νασθαι τὰ θεοῦ κρίματα καταλαμβάνειν καὶ περὶ αὐτοῦ ἐνθυμηθῶσιν καὶ τῶν συμβάντων αὐτω῀̣ι ὡς οὐκ ἐκλημπτῶν καὶ ὅπως̣ ἀπόσχωνται τοῦ μίαν αἰτίαν περὶ τὰ συμβάντα λογίζεσθαι. εἴτε οὖν εἴτε οὖν, φησίν, ὑπερβαίνοι με εἴτε παρέλθοι με ὁ κύριος οὕτως ὥστε καὶ πλησίον μου αὐτὸν εἶναι, οὐ δύναμαι γνῶναι ὑπὸ τοῦ ἐμοῦ νο̣ῦ τοῦ γινομένου ἀνθρώποις. λαθεῖν γάρ τι»ς» θέλων τινὰ καὶ ὑπερβαίνων αὐτὸν καὶ παρερχόμενος οὐχ ἱκανῶς λήσεται. δυνατὸν δ̣ὲ καὶ λέγειν, ὅτι εἴ τε συ τὰ ὑπὲρ γη῀̣ς̣ ἐμοὶ πλησίον γένοιτο, γνῶναι δύναμαι καθ' ἡμετέραν ἐπιβολήν· πῶς γὰρ ἡ τοῦ οὐρανοῦ καὶ τῶν ἐν αὐτῷ γίνεται οἰκονομία, ἐμοὶ ἄγνωστον· εἴ τε εἰς τὰ γήϊνα πάλιν ἔλθω θεοῦ με παρερχομένου καὶ τρόπον τινὰ ἐνγυμνάζοντός με ἐν αὐτοῖς, οὐδὲ οὕτως αὐτάρκης ἐγὼ 243 εἰς τὸ γνῶναι. ἐὰν ἀπαλλάξῃ, τίς ἀποστρέψει; ἢ τίς ἐρεῖ αὐτῷ· τί ἐποίησας; αὐτὸς γὰρ ἀπέστραπται ὀργῇ. τὸ ἀπαλλάξαι ἐπὶ παντὸς λα̣βεῖν πράγματος δυνατόν, οὗ τελεσιουργεῖ θεός· εἴ τε γὰρ διαλῦσαι τὸ ἀνθρώπινον ζῆν ἐθέλοι, τίς ἀποστρέψαι δύναται αὐτοῦ τὸ θέλημα; εἴ τε ἀνιαρὰ ἐπαγαγεῖν ἢ παῦσαι ταῦτα, καθόλως οὐδὲν τῶν παρ' αὐτοῦ γινομένων δύναται κώλυμ̣α ὑποσχεῖν οὐδενὸς σθένοντος εἰπεῖν αὐτῷ· "τί ἐποίησας;" κατὰ τὸν ἀποστολικὸν λόγον· "μὴ ἐρεῖ τὸ πλάσμα τῷ πλάσαντι· τί με ἐποίησας οὕτως;" ····· σθωσαν οἱ βλασφήμως λέγοντες αὐτῷ· "τί ἐποίησας;" οὐ γὰρ ····· ·· σιν τὸ λόγιον, ἀλλ' ἐπιδ····· ·· ξιν αὐτοῦ ἀξίαν τοῦ α̣···· "τί ἐποίησας;" οἱ γὰρ ἐξ ὀλιγωρίας τὰ πικρὰ λογιζόμενοι μὴ ἐπιστάμενοι αὐτῶν τὸν σκοπὸν βλασφήμως λέγουσιν· "τί ἐποίησας;" κατὰ τὸν ἄφρονα ἐν καρδίᾳ ἑαυτοῦ λέγοντα· "οὐκ ἔστιν 58 θεός." ἐπάγει δὲ καὶ τὴν αἰτίαν τοῦ μὴ δύνασθαί τινα εἰπεῖν αὐτῶι· "τί ἐποίησας;" φάσκων· "αὐτὸς γὰρ ἀπέστραπται ὀργῇ·" κρίματι γὰρ ὀργῆς τὴν ἀποστροφὴν πεποίηται. εὐγνωμόνως γοῦν τις τοῦτο ἐπι»γι»γνώς»κ»ων εἶπεν· "ὀργὴν κυρίου ὑποίσω, ὅτι ἥμαρτον αὐτῶι." ὀργῇ οὖν ἀποστρέφεται τὸν ἄξιον· 244 ὁ δὲ δίκαιος οὐκ ἄξια ὀργῆς ἔχει, οὐκ ἄρα ἀπέστραπται τὸν δίκαιον. κἄν γε πάθῃ ὁ δίκαιος, οὐχ ὑπ' ὀργῇ ἐστιν, ἀλλ' ἀγ̣ῶνα ὑφίσταται. φέρε γάρ, εἰ τύπτοιτό τις ἀγωνιζόμενος, ἕτερος δὲ κεκλοφώς, μὴ ὁ αὐτὸς τρόπος ἐστὶν τῶν πληγῶν· οὕτω κἂν ἀνιαρὰ δικαίωι καὶ

The Nature of Prayer and Divine Judgment§54

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54When a bad thing happens, it did not occur in the same way; for one is under wrath, the bad one, I say, but the other did not, but rather turned away the wrath from the righteous, desiring to prove himself a victor, as the witnesses and Job himself. For he turned away the wrath being sent upon the bad ones by making his virtue manifest. And the cattle under heaven were scorched by him.

And according to the account of history this is true; for if he himself had not subjected them, these things would have been beyond doubt to men. And even in the other predatory beasts you will find this by passing through the reasoning. But also the evil spirits, the cattle named allegorically, he himself bent. For neither was human nature such that it would not be scorched by God without being so. And it is fitting that he also spoke of those under heaven, in order to make all things manifest, those in the air and in the earth and in the lower regions. For all things have been subjected: 'for the cattle was spread by knowledge' (Job 39:25).

And if God had not said so continually, not even to Job: 'the beginning of evil is the devil' (Job 1:6). For the opposing powers do not come by their own wicked intention. For they do not have authority to approach with evil and hardship, unless God permits it. But they hasten to cast evil by their own impulse. For so also, according to a private intention, 'into the heart of Judas' (Luke 22:3) those providing him with sufferings, they gather evils dwelling there.

If he obeys me, does he discern my words? He wishes to teach that not, if we pray for something, this does not always happen 'and' in agreement with our words for the discernment of God. 'For what we ought to pray for according to what is necessary, we do not know.' What therefore he says is such: that even if he obeys, he does not discern human words to approve them in this way, but his own judgment, being wise, will impose it upon us, being a lover of mankind and doing nothing unjustly. For if, O righteous one, he does not listen to me, I will entreat his judgment. He confirms what was said before, teaching that even if someone is perfect among men, the eye of God 'searches the things of the heart' (Romans 7:24) and perceives even the unseen. Such is what the apostle says: 'I know nothing about myself, but I am not acquitted by this; but the one who judges me is the Lord' (1 Cor 4:3); therefore the saint desires his judgment according to: 'refine the...'

"the kidneys and my heart," which no one in a state of sinning says. Still, regarding these things, he teaches them again not to grasp the secondary things for a single cause, by assuming a hypothesis: that if anyone is righteous and prays for pleasant things hypothetically, he will not certainly be heard; for even he requires the judgment of God.

There are some who have read the verse without a substantiation, that it is: "He will not listen to my righteousness" (Job 11:6). Understand then, that the repayment has a reason, because the one who spoke before, the friend, was saying: "But you rise up early to the Lord praying; if you are good and true, he will listen to the prayer of supplication" (Job 8:6), teaching him that God does not always give to us the words we ask, but those that are profitable; he says this hypothetically, that "for if you are righteous, he will not listen to me;" for thus the judgment triumphs.

He spoke hypothetically because even the holy one knows that the judgment must persuade him and not demand a solution from him unseasonably. Even if I call and he obeys, I do not believe that he has listened to me, lest he should turn me away through my ignorance. Since it was easy and convenient for Bildad to say to the blessed Job, as we also said before, the "but you rise up early" and the following, toward his own words spoken without distinction, teaching that the one praying will not certainly succeed, nor is it fitting to ask God for everything with "uncovering hands"; for he who sends up prayer rightly to God deserves to receive those things which are effective for him and suit the one bestowing.

For since the kind of good things is twofold—the first being the truly good, which are the virtues, and the second being the pleasant and customary good things—one must not ask God unseasonably for the customary things, but for the truly good; for God will judge whether we are being removed from hardships or being kept in them. And the diligent one asks for the truly good things, such as gifts, knowing intelligently that "to each is given the manifestation of the Spirit for the profit of the Spirit" (1 Cor 12:7). Often indeed some say: how... to pray... "a gift of healing" or something else, I say "a reason" of "knowledge" and the rest; but they say these things not knowing that these things happen profitably from God. For not all use well those things which exist. Toward these, then, of the friends, I say, he answers with a hypothesis, teaching again hypothetically how one must pray. For if, he says,

Greek · §54

φαύλῳ συμβαίνῃ, οὐ κατὰ ταὐτὸ συνέβη, ἀλλ' ὁ μέν ἐστιν ὑπ' ὀργῇ, ὁ φαῦλος, λέγω, ὁ δὲ οὐχί, ἀλλὰ μᾶλλον ἀπέστρεψε ἀπὸ τοῦ δικαίου τὴν ὀργήν, νικητὴν αὐτὸν ἀποδεῖξαι βουλόμενος, ὡς τοὺς μάρτυρας καὶ αὐτὸν τὸν Ἰώβ. τὴν γὰρ ὀργὴν τὴν ἐπὶ φαύλοις πεμπομένην ἀπὸ αὐτοῦ ἀπέστρεψεν ὁ τὴν ἀρετὴν αὐτοῦ φανερῶν. ὑπ' αὐτοῦ δὲ ἐκάμφθησαν κήτη τὰ ὑπ' οὐρανόν. καὶ τῷ τῆς ἱστορίας λόγῳ τοῦτ' ἔστιν ἀληθές· εἰ μὴ γὰρ αὐτὸς αὐτὰ ὑπέταξεν, ἀνύποιστα ἦν ἀνθρώποις ταῦτα. δε καὶ ἐν τοῖς ἄλλοις δὲ θηρίοις ἰοβόλοις διαβὰς τῷ λογισμῷ τοῦτο εὑρήσεις. ἀλλὰ καὶ τὰ πονηρὰ πνεύματα τὰ κήτη ἀλληγορικῶς ὀνομαζόμενα αὐτὸς ἔκαμψεν· οὐδὲ γὰρ οἵα τε ἦν ἀνθρωπίνη φύσις πρὸς αὐτὰ μὴ καμφθέντα ὑπὸ θεοῦ. εἰκότως δὲ καὶ τὰ ὑπ' οὐρανὸν εἶπεν, ἵνα τὰ πάντα δηλώσῃ καὶ τὰ ἐν ἀέρι καὶ ἐν γῇ καὶ ἐν καταχθονίοις. ἅπαντα γὰρ ὑποτέτακται· "ἐπιστήμῃ γὰρ ἔστρωται τὸ κῆτος." καὶ εἰ μὴ γὰρ θεὸς συνεχώ 245 ρησεν, οὐδὲ τῷ Ἰὼβ π̣··ι¨̣· ὁ ἀρχέκακος διάβολος. οὐ γὰρ τῇ ἑαυτῶν ἰώδει προθέσει αἱ ἀντικείμεναι δυνάμ_6_ε6ι_6_σ6 χρώμεναι ἐπέρχονται. ἐξουσίαν γὰρ οὐκ ἔχουσιν κακοῦν καὶ ἐπίπονα προσάγειν, εἰ μὴ θεὸς συνχωρήσοι. τὴν δὲ κακίαν ὑποβάλλειν ἰδίᾳ ὁρμῇ σπεύδουσιν. οὕτω γὰρ καὶ κατ' ἰδίαν πρόθεσιν "εἰς τὴν καρδίαν Ἰούδα" τῶν π̣αθῶν̣ αὐτῷ παρεχόντων συνάγ̣ει κακὰ ἐκεῖ μένων. ἐὰν δέ μου ὑπακούσηται, ἦ διακρινεῖ τὰ ῥήματά μου; διδάξαι βούλεται, ὅτι οὐκ, εἴ τι προσευχόμεθα, τοῦτο πάντως «καὶ» συμφώνως πρὸς τὰ ῥήματα ἡμῶν εἰς διάκρισιν γίνεται τοῦ θεοῦ. "τὸ γὰρ τί προσευξώμεθα καθὸ δεῖ, οὐκ οἴδαμεν." ὃ οὖν λέγει, τοιοῦτόν ἐστιν, ὅτι, εἰ καὶ ὑπακούσετ̣α̣ι̣, οὐ διακρινεῖ τὰ ἀνθρώπινα ῥη´̣ματα οὕτως ἐνκρῖναι, ἀλλ̣α`̣ τὸ ἑαυτοῦ κρίμα σοφ οι ῶς ἐπάξει καθ' η῾̣μῶν καὶ φιλάνθρωπος ὑπάρχων καὶ οὐδὲν ἀκρίτως ποιῶν. ἐάν τε γὰρ ὦ δίκαιος, οὐκ εἰσακούσεταί μου· τοῦ κρίματος αὐτοῦ δεηθήσομαι. βεβαιοῖ τὰ προειρημέ να παιδεύων, ὅτι κἂν τέλειός τις ᾖν ἐν ἀνθρώποις, ἀλλ' ὁ ὀφθαλμὸς τοῦ θεοῦ "τὰ τῆς καρδίας ἐραυνῶν" καταλαμβάνει καὶ τὰ ἄδηλα. τοιοῦτον ὁ ἀπόστολός φησιν· "οὐδὲν 246 ἐμαυτῷ σύνοιδα, ἀλλ' οὐκ ἐν τούτῳ δεδικαίωμαι· ὁ δὲ ἀνακρίνων με κύριός ἐστιν·" διόπερ τοῦ κρίματος αὐτοῦ δέεται ὁ ἅγιος κατὰ τό· "πύρωσον τοὺς νεφροὺς καὶ τὴν καρδίαν μου", ὅπερ οὐδεὶς ἁμαρτάνων λέγει. ἔτι πρὸς τούτοις παιδεύει αὐτοὺς πάλιν τὸ μὴ κατὰ μίαν αἰτίαν ἐκλαμβάνειν τὰ ἐπίπονα, ὑποβάλλων οτι ἔννοιαν, ὅτι, ἐάν τις δίκαιος ᾖ καὶ καθ' ὑπόθεσιν εὔχηται τὰ ἡδέα, οὐ πάντως εἰςακούσεται· χρῄζει γὰρ καὶ οὗτος του῀̣ θεοῦ κρίματος. εἰσί τινες, οἳ ἄνευ ὑποστιγμῆς τὸν στίχον ἀνέγνω̣σαν, ἵν' ᾖ· δικαίου μου οὐκ εἰσακούσεται μου. ἐπίστησον δ', ὅτι ἔχει λόγον ἡ ἀπόδοσις, ὅτι ἐπε̣ὶ ὁ προειπὼν φίλος ἔλεγεν· "σὺ δὲ ὄρθριζε πρὸς κύριον δεόμενος· εἰ ἀγαθὸς εἶ καὶ ἀληθινός, δεήσεως ἐπακούσεται", διδάσκων αὐτόν, ὅτι οὐ πάντως τὰ ἡμῖν αἱ ρετὰ ὁ θεὸς δίδωσιν, ἀλλὰ τὰ συμφέροντα, ὑποθετικῶς φησιν, ὅτι "ἐὰν γὰρ ὦ δίκαιος, οὐκ εἰσακούσεταί μου·" οὕτω γὰρ νικᾷ τὸ κρίμα. ὑποθετικῶς δὲ εἶπον διὰ τὸ καὶ τὸν ἅγιον εἰδότα τὸ κρίμα πειθάρχειν αὐτῷ καὶ μὴ ἀκαίρως ἀπαιτεῖν αὐτοῦ λύσιν. ἐάν τε καλέσω καὶ ὑπακούσῃ, οὐ πιστεύ247 ω, ὅτι εἰσακήκοέν μου, μὴ γνόφῳ με ἐκτρίψῃ. ἐπεὶ εὐχερὲς καὶ εὔκολον ὑπὸ του῀̣ Βαλδὰδ πρὸς τὸν μακάριον Ἰὼβ εἴρητα̣ι̣, ὡς καὶ προείπομεν, τὸ "σὺ δὲ ὄρθριζε" καὶ τὰ ἑξῆς, πρὸς αὐτὴν αὐτοῦ τὴν οὐ μετὰ 59 διακρίσεως εἰρημένην λέξιν ἀπαντᾷ παιδεύων, ὡς οὐ πάντως ὁ εὐχόμενος τεύξεται οὐδὲ "ἀνίπτοις χερσὶν" πάντα αἰτεῖν τὸν θεὸν προσήκει· ὁ γὰρ ὀρθῶς εὐχὴν ἀναπέμπων τῷ θεῷ ἐκεῖνα ἀξιοῖ λαβεῖν, ἃ αὐτῶι λυσιτελεῖ καὶ ἁρμόζει τῷ χαριζομένῳ. καὶ γὰρ ἐπεὶ διττὸν τὸ εἶδος τῶν ἀγαθῶν–τ̣ὰ μὲν κυρ»ί»ως ἀγαθά εἰσιν, αἱ ἀρεταί, τὰ δὲ ἡδέα καὶ νενομισμένα ἀγαθά–, οὐ δεῖ αἰτεῖν ἀκαίρως θεὸν τὰ νομιζόμενα, ἀλλὰ τὰ κυρίως ἀγαθά· θεοῦ ἐπικρίσει ἢ ἀπα̣λ̣λαττόμεθα ἀνιαρῶν ἢ ἐν αὐτοῖς ε᾿̣ν̣εχόμεθα. συνετῶς δὲ καὶ τὰ κυρίως ἀγαθά, οἷον χαρίσματα, αἰτεῖ ὁ σπουδαῖος εἰδώς, ὅτι "ἑκάστῳ δίδοται ἡ φανέρωσις τοῦ πνεύματος πρὸς τὸ συμφέρον τοῦ πνεύματος." πολλάκις γοῦν τι̣ν̣ε̣ς̣ λέγουσιν· πῶς ········λ̣ιτ̣ε̣υτο·· "χάρισμα ἰάσεως" ἢ ἕτερόν τι, "λόγον" φημὶ "γνώσεως" καὶ τὰ λοιπά; ἀλλὰ ταῦτα λέγουσιν ἀγνοοῦντες, ὅτι συμφερόντως παρὰ θεοῦ ταῦτα γίνεται. οὐ γὰρ πάντες τοῖς ὑπάρ248 χουσιν καλῶς χρῶνται. πρὸς τὴν τούτων̣ οὖν, τῶν φίλων λέγω, ὑπόλημψιν ἀποκρίνεται παιδεύων πάλιν ὑποθετικῶς, πῶς δεῖ προσεύχεσθαι. εἰ γάρ, φησίν,

Unit 14 rem mid§55

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55cloud

to rule lawlessly

Greek · §55

καλέσαντός μου διὰ προσευχῆς, ὧν νομίζεται ἡδέων, ὑπακούσῃ, δέος, μὴ διὰ τὸ μή με γιγνώσκειν τῶν δοθέντων τὴν αἰτίαν ἀσαφίᾳ καλυπτομένην– τοῦτο γὰρ ὁ γνόφος δηλοῖ–ἐκτρίβ̣ω̣ν̣ με ᾖ, ὅ ἐστιν ἀποπέμπων τοῦ ····· ··τος· ὥστε δεόντως δεῖ τὴν πρὸς θεὸν ποιεῖσθαι παράκλησιν. ἐὰν γὰρ δῷ θεὸς τὴν αἴτησιν, οὐ πάντως̣ κατὰ τὸν τρόπον τῆς αἰτήσεως δίδωσιν, ἀλλὰ κατὰ λόγον, ὅντινα οἶδε»ν̣» συμφέροντα. ὅτι δὲ ὁ γνόφος τὴν ἀσαφίαν δηλοῖ, ἔστι καὶ ἀπὸ ἄλλων γραφῶν σαφῶς παραστῆσαι· "εἰσῆλθεν", φησίν, "Μωσῆς εἰς τὸν γνόφον, οὗ ἦν ὁ θεός." κ̣αι`̣ ὁ περὶ θεοῦ λόγος οὐκ ἔστιν εὐφ̣ώρατος οὐδὲ σαφὴς οὐδὲ γνωστός, εἰς τοῦτον δ' εἰσῆλθε Μωσῆς ὡς δυνατός. ἀλλὰ καὶ ἐν ἑπτακαιδεκάτῳ ψαλμῷ περὶ τοῦ ςωτῆρος λέγεται· "καὶ ἔκλινεν οὐρανὸν καὶ κατέβη καὶ γνόφος περὶ τοὺς πόδας αὐτοῦ." ἡ γὰρ π̣ορεία τῆς καθόδου α σαφής ἐστιν μόνον τούτοις μέν, ὅτι ἐπεδήμησεν, οὐ σαφὴς δὲ ἡ γνῶσις, διὰ τί ἐν τῷδε τῷ καιρῷ. ὅ φησιν ὁ μακάριος Ἰὼβ ἐν ὑποθέσει, τοῦτό ἐστιν, ὅτι εἰ καὶ τολμηρῶς 249 καλέσω καὶ ὑπακούσει, δέος, μὴ τῇ ἀσαφίᾳ τῶν πραγμάτων συντρι βὴν ὑπομείνω. πολλὰ δέ μου τὰ συντρίμματα πεποίηκεν διὰ κενῆς· οὐκ ἐᾷ γάρ με ἀναπνεῦσαι, ἐνέπλησεν δέ με πικρίας. πάλιν ταῦτα λέγει πρὸς τὴν αὐτῶν διάλημψιν ἅπαντα. εἰ γὰρ δι' ἁμαρτήματα λέγετέ με ἐπιτιμίαν ἐσχηκέναι, παραμένει δὲ ἡ ἐπιτιμία οὐκ ἐπιτρέπουσά μοι ουκ ἀναπ̣ν̣ε̣ῦσαι, πῶς δύναμαι διαδρᾶναι τὴν αἰτίαν τοῦ κακῶς βεβιωκέναι. ματαίως γὰρ καθ' ὑμᾶς γέγονεν τὰ τῆς ἐπαγωγῆς, εἴ γε οὐδὲν ἐμαυτῷ συνειδὼς ὡς ἁμαρτὼν κολάζομαι, καὶ τὰ τῆς διορθώσεως δι̣ὰ τὸ μηδένα καιρὸν ἔχειν ἐν̣δ̣όσ̣εως ἀνήνυτα. ὅτι μὲν γὰρ ἰσχύει κράτει, τίς οὖν τῷ κρίματι αὐτοῦ ἀντιστήσεται; εἰ ὄνομά ἐστιν τὸ "κράτει", ῥῆμά ἐστιν τὸ "ἰσχύει"· ὅτι ἰσχύει ἐν τῷ κράτει. εἰ δὲ ἰσχὺς ὄνομα, οὕτως ἂν εἴη· τῇ ἰσχύι κρατεῖ· ῥῆμα τοῦτο γάρ. ὅπως δ' ἂν ἔχοι, τὸ αὐτὸ δηλοῦται· ἰσχύων γὰρ κρατ»ε»ῖ θεὸς καὶ κρατῶν ἰσχύει, βασιλεύων ἰσχύει καὶ ἰσχύων βασιλεύει. διά τοι τοῦτο οὐ λεκτέον, ὅτι δι' ἁμαρτήματα ἡμέτερα ἰσχύει ὥστε ἐξουσιάζων· μηδὲ τοῦτο ὑμεῖς τίθεσθε καὶ μὴ ἁμαρτόντες 250 μ···ρ̣··ο̣υ̣δ̣·ν̣· ἐξουσίαν ἔχει του····· · ω῾̣ς̣ ἐπιστάμενος τὸ σ̣υμφέρον̣· βασιλέα γὰρ αὐτὸν οἶδα. οὐκ ἔστιν δὲ βασιλέως τὸ παρανόμως ἄρχειν, ἀλλ' οὐδὲ ἄλλα προτιθέμενος δι' ἀσθένειαν ἕτερα ποιεῖ· κύριος γὰρ "δίκαιος, ἰσχυρὸς καὶ μακρόθυμος", διόπερ οὐδεὶς "τῷ κρίματι αὐτοῦ ἀντιστήσεται" μηδενὸς δυναμένου εἰπεῖν· "τί ἐποίησας;" καθὰ προεθέμεθα τὸ ἀποστολικὸν ἐν τοῖς προλαβοῦσιν· "μὴ ἐρεῖ τὸ πλάσμα τῶι πλάσαντι· τί με ἐποίησας οὕτως;" ἐάν τε γὰρ ὦ δίκαιος, τὸ στόμα μου ἀσεβήσει. δίκαιος ὢν οὐκ ὤφειλον λέγειν αὐτὸ τοῦτο, ὅτι δίκαιός εἰμι· οὐ γὰρ περὶ αὑτοῦ ὁ δίκαιος ᾗ περὶ ἀ´̣λλου λέγει. τούτῳ ὅμοιον τὸ "γέγονα ἄφρων, ὑμεῖς με ἠναγκάσατε." τῶν γὰρ φίλων τιθεμένων, ὅτι δι' ἁμαρτίας πάσχει, τρόπον τινὰ ἠναγκάζετο λέγειν, ὅτι οὐ δι' 60 ἁ μαρτίας, ἀλλὰ δίκαιός εἰμι. ἔστιν γὰρ εὑρεῖν τὸ εἶδος τοῦτο ἐν τῇ γραφῇ, καθὰ καὶ Κορινθίοις γράφει Παῦλος· "εἰ νεκροὶ οὐκ ἐγείρονται, οὐδὲ Χριστὸς ἐγήγερται." οὐ γὰρ ἐξ ἰδίου προσώπου τοῦτο λέγει, ἀλλὰ πρὸς τὴν ἐκείνων ὑπόνοιαν. ἐάν τε ὦ ἄμεμπτος, σκολιὸς ἀποβήσομαι. τῆς αὐτῆς διανοίας ἐστὶν καὶ τοῦτο δηλοῦντος αὐτοῦ, ὅτι εἰ 251 οὐδὲν ἐμαυτῷ συνειδὼς περιστάσεσιν ὑποβέβλημαι, τοῦτό φατε δι' ἁμαρτίας γίνεσθαι· "ἄμεμπτος" ὢν "σκολιὸς ἀποβήσομαι" «κ»αθ' ὑμᾶς· ἄμεμπτος δὲ καὶ δίκαιος τῇ ἐπινοίᾳ διαφέρει. ἔστιν δὲ τὸ ἄμεμπτον διττόν, τὸ μὲν τῷ μηδὲν ἐνεργεῖν, τὸ δὲ τῷ δικαιοπραγεῖν· ὅπερ ἐπαινετόν ἐστιν, ω῾̣ς καὶ τῷ Ἀβραὰμ εἰρῆσθαι· "εὐαρέστει ἐναντίον μου καὶ γίνου ἄμεμπτος," τὸ δὲ τῶν Ἑβραίων ἄμεμπτον οὐκ ἐξ ἀρετῆς ἐστιν. τοῦτο δὲ αὐτῷ καὶ ἐξ ἀρχῆς τὸ συνγραφικὸν ἐμαρτύρησεν πνεῦμα. εἴ τε γὰρ ἠσέβησα, οὐκ οἶδα τῇ ψυχῇ, πλὴν ἀφαιρε»ῖ»ταί μου ἡ ζωή. ἤτοι τῇ ψυχῇ ἀσεβήσας οὐκ οἶδα ἢ ἀσεβήσαν τα ἐμαυτὸν οὐκ ἐπίσταμαι, οὐδὲ σύνοιδεν ἡ ψυχή μου τοῦτο· καὶ ὁ Παῦλος δὲ ὅμοιον τούτῳ φησίν· "οὐδὲν ἐμαυτῷ σύνοιδα." πλὴν εἰ καὶ οὐκ οἶδα, φησίν, ἀσεβήσας, ἀλλ' ἀφαιρεῖταί μου ἡ ζωή· ὅ ἐστιν· ἐν κακοπαθείαις ἄχρι θανάτου τυγχάνει. τοῦτο δὲ εἶπεν ἐφιστάνων αὐτούς, ὅτι ἔστιν καὶ μὴ ἁμαρτήσαντα περιπεσεῖν ἐπιπόνοις. μεγάλη δὲ μαρτυρία ἐστὶν τὸ μηδὲν ἑαυτῶι συνειδέναι. διὸ εἶπον· μέγαν καὶ δυνάστην ἀπολλύει ὀργή, ὅτι φαῦλοι ἐν θανάτῳ ἐξαισίῳ. 252 παιδεῦσαι βούλεται, ὅτι τὰ ἐπίπονα, ἅπερ ὀργὴν λέγει, ἢ καὶ τὸν θάνατον κοιν̣ὰ

The Equality of Trials and the Distinction of Ends§56

56These things apply to both kings and commoners. It seems he also stirs them up so that they do not think that they have been separated from their equals because of the duties they are surrounded by; for these things are common to the important and the trivial, to the free and the slave, to the commoner and the ruler, and quite simply to all.

But the things sent upon them because of triviality, he has made a separation for the sinners from all the righteous. For 'the death of the righteous is precious before the Lord' (Ps 116:15). And concerning the trivial, it is said: 'the death of sinners is bitter' (Prov 1:32). And the dissolution of the soul from the body is the same; but the trivial one receives punishment, because his death is shameful, while the important one receives promise and divine rewards; for 'the Lord takes' 'the gentle' (Ps 103:13). And to each of the righteous is a similar voice, by which they say: 'He who raises me from the gates of death' (Ps 18:4). Of what death, indeed, is this, or the one that consumes the soul from blessed life? For this one, having been raised from the gates of death, comes to the gates of blessed life beyond, bringing forth: 'that I may declare all your praises in the gates of the daughter of Zion' (Ps 78:7). These are indeed excellent deeds and entries into good works.

But the righteous are mocked and are delivered into the hands of the ungodly. The trivial ones, he says, truly experience in death what is shameful, but the righteous are mocked by the trivial ones doing this, when they see them being in distress. This is not a reproach of the righteous, but of those who mock, not knowing that they are being delivered into the hands of the ungodly; which he says he is making manifest, thus showing the cause of his own ill-treatment. For it was not fitting then to say, that because of a struggle I am delivered into the hands of the ungodly and such a trial is; for sometimes, as if being self-exalting, he gave space to the adversary to seize him. He will cover the faces of his judges. He shows the harshness of the ungodly by covering his faces to approach deceitfully to deceive. It is therefore said: 'Who shall uncover his face-covering, or who shall enter to fold his garment?' (Job 13:13). For when they change the faces through the same means, they often approach someone deceitfully, baiting him into...

wolves in sheep's clothing

Greek · §56

εἰ῀̣ναι καὶ βασιλεῦσιν καὶ ἰδιώταις. ἔοικεν δὲ καὶ διεγείρειν αὐτο»ὺς» πρὸς τὸ μὴ νομίζειν, ὅτι δι' ἃ περίκεινται ἀξιώματα τῶν ὁμοίων ἀπηλλάγησαν· ταῦτα γὰρ κοινὰ καὶ σπουδαίῳ καὶ φαύλῳ καὶ ἐλευθέρῳ καὶ δούλωι καὶ ἰδιώτῃ καὶ ἄρχοντι καὶ ἁπαξαπλῶς ἅπασιν. τὰ δὲ διὰ φαυλότητα ε᾿̣π̣ιπεμπόμενα ἴδια τῶν ἁμαρτ»αν»όν»τ»ων καθέστηκεν κεχωρισμέ να πάντῃ τῶν δικαίων· "τίμιος" γὰρ "ἐναντίον κυρίου ὁ θάνατος τῶν ὁσίων αὐτοῦ." περὶ δὲ τῶν φαύλων εἴρηται· "θάνατος ἁμαρτωλῶν πονηρός." καὶ τὸ μὲν τῆς διαλύσεως τῆς ψυχῆς ἀπὸ τοῦ σώματος ταὐτόν· διαδέχεται δὲ τὸν φαῦλον κόλασις, ὡς διὰ τοῦτο εἶναι αὐτοῦ τὸν θάνατον ἐξαίσιον, τὸν δὲ σπουδαῖον ἐπαγγελία καὶ ἀμοιβαὶ θεῖαι διαδέχονται· "ἀναλαμβάνων" γὰρ "πραεῖς ὁ κύριος." καὶ ἑκάστῳ τῶν δικαίων ὁμοία φωνή, καθ' ἣν λέγουσιν· "ὁ ὑψῶν με ἐκ τῶν πυλῶν τοῦ θανάτου." ποίου δὴ θανάτου ἢ τοῦ κατασπῶντος τὴν ψυχὴν ἀπὸ τῆς μακαρίας ζωῆς; οὗτος γὰρ ἐκ τῶν πυλῶν τοῦ θανάτου ὑψωθεὶς εἰς τὰς πύλας ἔρχεται τῆς μακαρίας ζωῆς ἑξῆς ἐπιφέρων· "ὅπως ἂν ἐξαγγείλω πάσας τὰς αἰνέσεις 253 σου ἐν ταῖς πύλαις τῆς θυγατρὸς Σίων." αὕται δέ εἰσιν ἐνάιρετοι πράξεις καὶ εἴσοδοι εἰς τὰ ἀγαθὰ ἔργα. ἀλλὰ δίκαιοι καταγελῶνται, παραδέδονται δὲ εἰς χεῖρας ἀσεβοῦς. οἱ μὲν φαῦλοι, φησίν, τῷ ὄντι ἐν τῷ θανάτῳ, ὡς εἴρηται, τῷ ἐξαισί ω τυγχάνουσιν, οἱ δὲ δίκαιοι καταγελῶνται τῶν φαύλων τοῦτο ποιούντων, ὅταν αὐτοὺς θεάσωνται ὄντας ἐν περιστάσεσιν. οὐκ ἔστιν τοῦτο ψόγος τῶν δικαίων, ἀλλὰ τῶν διαχλευαζόντων ἀγνοούντων, ὅτι παραδέδονται εἰς χεῖρας ἀσεβοῦς· ὅπερ φησὶ φανεροποιῶν πως λοιπὸν τὴν αἰτίαν τῆς κακοπραγίας ἑαυτοῦ. οὐ γὰρ ἦν πρέπον αὐτόθεν εἰπεῖν, ὅτι ἀγῶνος ἕνεκα εἰς χεῖρας ἀσεβοῦς παραδέδομαι καὶ πειρασμὸς τοιοῦτόν ἐστιν· ἐνίοτε γὰρ ὡς περιαυτιζόμενος ἐδίδου χώραν τῷ ἀντικειμένῳ λαβῆς. πρόσωπα κριτῶν αὐτοῦ συνκαλύψει. τὴν χαλεπότητα τοῦ ἀσεβοῦς ἐμφαίνει καλύπτοντος αὐτοῦ τὰ πρόσωπα πρὸς τὸ δολίως ἀπάτην προσάγειν. εἴρηται οὖν· "τίς ἀποκαλύψει ἔνδυμα προσώπου αὐτοῦ, εἰς δὲ πτύξιν θώρακος αὐτοῦ, τίς ἂν εἰσέλθοι;" ἐσθότε γὰρ διὰ τῶν αὐτῶν ἐξαλλάττων «τὰ» πρόσωπα ἀπάτῃ πολλάκις πρόσεισί τινι ἀλείφων αὐτὸν εἰς φιλαργυ254 ρίαν διὰ τοῦ τὰς χρείας προβάλλεσθαι. ἀπὸ τῆς αὐτ̣ῆς κακίας καὶ ὑποκριταὶ συνίστανται "ἔσωθεν" ὄντες "λύκοι ἅρπαγες", ἔξωθεν δὲ πρόβατα φαινόμενοι, φοβεροὶ μὲν κα»ὶ» ὅ 61 εἰσι ν φαινόμενοι τοῖς δειλοῖς, πρὸς ἑτέρους δὲ ἄλλως σχηματιζόμενοι. καλύπτουσιν δὲ ἑαυτοὺς πολλάκις καὶ οἱ σπουδαῖοι οὐ διὰ κακουργίαν, ἀλλ' ἵνα ἁρμόσωνται πρὸς τοὺς ἀσθενεῖς, καθὸ λέγει· "γάλα ὑμᾶς ἐπότισα, οὐ βρῶμα." καὶ "σοφίαν" μὲν "ἐν τοῖς τελείοις ἐλάλει", "γενόμενος Ἰουδαίοις Ἰουδαῖος καὶ ἀνόμοις ἄνομος", οὐκ ἂν Τιμοθέῳ ἢ τῷ εὐαγγελιστῇ Λουκᾷ τοιοῦτος φαινόμενος. κριτὰς δὲ διαβόλου τοὺς ὑπ' αὐτὸν δαίμονας ἐκδεκτέον. εἰ δὲ μὴ αὐτός, τίς ἐστιν; εἰ μὴ ὁ ἀσεβής ἐστιν ὁ ταῦτα ποιῶν, ὁ καταγελῶν τῶν σπουδαίων, ὁ συνκαλύπτων τὰ πρόσωπα τῶν κριτῶν αὐτοῦ κατὰ τὴν προτέραν ἐκδοχήν, τίς ἐστιν ἕτερος; δύναται καὶ οὕτως· εἰ μὴ "μετεσχηματίζετο" τολμηρῶς καὶ "εἰς ἄγγελον φωτὸς" καὶ ὅλως ποικίλος ἦν τῇ κακία, τίς ἂν ἦν αὐτὸς φανερῶς φαι νόμενος; –ἀντὶ τοῦ· εὐτελὴς καὶ τὸ μηδέν. τὸ δὲ πολύπλοκον αὐτοῦ λυμαίνεται τοὺς ὑποπίπτοντας αὐτῷ. ὁ δὲ βίος μού ἐστιν ἐλαφρότερος δρο255 μέως. ὁ δρομεὺς ταχυτῆτι δόξει μὴ ἐπιψαύειν τῆς γῆς, ἀλλ' ὡς πτηνὸν εἶναι. ὁ βίος μου οὖν δρομέως ἐστὶν ἐλαφρότερος· τὰ γὰρ ἄνω σκοπῶ "οὕτω τρέχων ὡς οὐκ ἀδήλως", οὐ προσπταίων τῇ γῇ. πόθῳ δὲ τοῦ σκοποῦ οἱ δίκαιοι, κἂν προσπταίσωσιν–οἷον κἂν ἐν θλίψεσιν γένωνται–, ἀδιάκοπον ἔχουσι τὸν δρόμον. οὕτω καὶ ∆αυὶδ ἔτρεχεν λέγων· "ἄνευ ἀνομίας ἔδραμον καὶ κατηύθυνα," καὶ "ὁδὸν ἐντολῶν σου ἔδραμον, ὅταν ἐπλάτυνας τὴν καρδίαν μου." ἀπέδρασαν καὶ οὐκ εἴδοσαν· ἦ καὶ ἔστιν ναυσὶν ἴχνος ὁδοῦ ἢ ἀετοῦ πεταμένου ζητοῦντος βοράν; ὑποβάλλει νοεῖν, ὅτι τὸν τοῦ δικαίου βίον ἐλαφρότερον ὑπάρχοντα δρομέως οἱ κριταί, ὧν τὰ πρόσωπα συνκαλύπτει ὁ ἐξάρχων αὐτῶν, ἀποδιδράσκοντες τῷ φόβῳ τοῦ δικαίου οὐχ ὁρῶσιν αὐτοῦ τὴν τοῦ δρόμου κατόρθωσιν· οὐ γὰρ ἄ ξιοί εἰσιν. εἰ δὲ καὶ περὶ τῶν δικαίων τοῦτό φησιν, ὅτι τοὺς κριτὰς ἀποδράσαντες κατὰ τὸ "ἀλλὰ ἀποπήδησον, μὴ ἐνχρονίσῃς ἐν τῷ τόπῳ" οὐκ εἶδον τῇ ὀξύτητι τῆς ἀρετῆς, ἐπίστησον, καὶ εἰ καίριόν ἐστιν συμβαλεῖν τούτῳ τὸ "ἐκκλίνοντος ἀπ' ἐμοῦ τοῦ

The Integrity of the Saint and Divine Testing§57

57He did not recognize the evil. Understand, then, that even a third level of thought can be expressed by another orator established in Amos, the second of the twelve prophets. Concerning those who squander and are lovers of pleasure, and who rejoice in this very thing in the delights of life, he says: 'Those sleeping on ivory beds, those squandering upon their couches, those shouting at the sounds of instruments and anointing themselves with the first myrrh, those drinking filtered wine, they considered it as standing permanent, not as fleeing.'

For they judged the delights of life to be adjacent, present, and continuous. Therefore he says that those marveling at well-being, such as being healthy, being rich, or reaching heights, do not consider that these things are being distributed in such a way that they do not know them, just as it is impossible to recognize a path when the sea is surging, or an eagle flying swiftly because it seeks prey. In truth, the passage of delights and human things is rapid, as can be learned from what was said concerning wealth by the Psalmist: 'Do not fear when a man prospers and when the glory of his house increases, for he shall not take all things in his dying, nor shall the glory of his house descend with him' (Psalm 49:16-17).

If I say, 'I will take pains in speaking, bowing my face and sighing,' a mark of magnanimity is shown in these things. For he says that even if, having received a concept of those things which are unpleasant, I say something about them, I immediately forget them, not being enslaved by them, but occupying myself with the contemplation of virtue. Similar to this is what is said by David, that 'I forgot to eat my bread' (Psalm 63:11). For the memory of divine and heavenly things brings forgetfulness to those who are being overwhelmed by them. And if, he says, I also sigh, doing this while bowing my face, through which in a certain way he shows his worship toward God; and even if he says this, he performs the painful things toward his own heart...

They are found in a good state according to the blessed Paul: 'troubled in all things, but not in distress; perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed' (2 Cor 4:8). I shake with all my limbs. This is evident, according to the sense, that they understand. For no limb of his was found healthy; for 'from feet' even 'to head' he was struck (Job 7:4).

And if you say that all his limbs had a familiarity toward him, who were also shaken in such a way as to either leave him or in some way attempt to distance themselves, as if he suffers these things because of sin, consider this. For I know that you will not declare me innocent. The moderation of the saint is known through this, and a great gratitude. For he says, that becoming my examiner, being precise—for you are God—you will not declare me innocent.

For even if he said, 'I know that I will appear righteous,' yet he knew and is persuaded that, as a tester before God, 'there is no star pure in his sight' (Ps 8:3) and he himself makes it clear. Such is what the blessed Paul says, writing: 'I do not know myself' (1 Cor 4:6). Then, not giving credit to himself, he proceeds: 'but not in this am I justified, but He who judges me is the Lord' (1 Cor 4:4).

And this saint also clearly knows the weakness of human nature, saying: 'exceedingly we were burdened beyond strength, so that we were driven to despair, even of life. But we ourselves have received in ourselves the sentence of death, so that we might not trust in ourselves, but in God.' And even if the saints suffer in their afflictions, they have within themselves the sentence, so that they may give the trust to God and not to themselves; as this same blessed one says: I know that my being innocent is not from myself, not with you cooperating, just as the wise Paul says, 'not I, but the grace with me' (2 Cor 12:9), and the holy David: 'I was troubled and I did not speak' (Ps 39:9). Since I am impious, why did I not die?

Greek · §57

πονηροῦ οὐκ ἐγίγνωσκον." κατανόησον δέ, εἰ καὶ τρίτη διάνοια ὡς ἐν δυσ256 χωρίᾳ λεχθῆναι δύναται ἀπὸ ἄλλου ῥητοῦ συνισταμένου ἐν Ἀμὼς τῷ προφήτῃ τῷ δευτέρῳ τῶν δώδεκα. πρὸς τοὺς σπαταλῶντας καὶ φιληδόνους καὶ αὐτὸ τοῦτο χαίροντας τοῖς ἡδέσιν τοῦ βίου λέγει· "οἱ καθεύδοντες ἐπὶ κλινῶν ἐλεφαντίνων, οἱ σπαταλῶντες ἐπὶ τῶν στρωμνῶν αὐτῶν, οἱ ἐπικροτοῦντες πρὸς τὰς φωνὰς τῶν ὀργάνων καὶ τὰ πρῶτα μύρα χριόμενοι, οἱ πίνοντες τὸν διυλισμένον οἶνον ὡς ἑστῶτα ἐλογίσαντο, οὐχ ὡς φεύγοντα." ἐνόμισαν γὰρ τὰ τοῦ βίου ἡδέα παράμονα εἶναι καὶ ἐφεστηκότα καὶ ἀδιάλειπτα εἶναι. λέγει οὖν, ὅτι οἱ θαυμάζοντες τὴν εὐπάθειαν, οἷον τὸ ὑγιαίνειν, τὸ πλουτεῖν, τ»ὸ» ἄρ χειν, οὐ λογίζονται, ὅτι ἀποδιδ»ρ»άσκουσιν οὕτως ταῦτα, ὥστε μὴ γνῶναι αὐτούς, καθὰ οὐδὲ "νεὼς ποντοπορούσης" ἔστιν διαγνῶναι ὁδὸν ἢ ἀετοῦ πετομένου ὀξέως διὰ τὸ ζητεῖν βοράν. καὶ τῷ ὄντι ταχεῖαν ἔχει τὴν πάροδον τὰ ἡδέα καὶ ἀνθρώπινα, ὡς ἀπὸ τοῦ περὶ τοῦ πλούτου εἰρημένου ἔστιν μαθεῖν λέγοντος τοῦ ψαλμῳδοῦ· "μὴ φοβοῦ, ὅταν πλουτήσῃ ἄνθρωπος καὶ ὅταν πληθυνθῇ ἡ δόξα τοῦ οἴκου αὐτοῦ, ὅτι οὐκ ἐν τῷ ἀποθνῄσκειν αὐτὸν λήμψεται τὰ πάντα οὐδὲ συνκαταβήσεται αὐτῷ ἡ δόξα τοῦ οἴκου 257 αὐτοῦ." ἐάν τε γὰρ εἴπω, ἐπιλήσομαι λαλῶν, συνκύψας τῷ προσώπῳ στενάξω. μεγαλοψυχίας γνώρισμα ἐν τούτοις ὑποφαίνεται. φησὶν γάρ, ὅτι καὶ ἐάν τινα τῶν ἀηδ̣ω῀̣ν ἔννοιαν δεξάμενος εἴπω τι περὶ αὐτῶν, εὐθὺς ἐπιλανθάνομαι οὐ δουλούμενος αὐτῇ ς̣ , ἀλλὰ τῇ θεωρίᾳ τῆς ἀρετῆς σχολάζων. τούτῳ ὅμοιον τὸ ὑπὸ τοῦ ∆αυὶδ λεγόμενον, ὅτι "ἐπελαθόμην τοῦ φαγεῖν τὸν ἄρτον μου". ἡ γὰρ τῶν θείων καὶ οὐρανίων μνήμη λήθην ἐμποιεῖ τῶν κατασπώντων ἀπ' αὐτῶν. εἰ δὲ καὶ στενάζω, φησίν, ποιῶν τοῦτο συνκύπτων τῷ προσώπῳ, δι' οὗ τρόπον τινὰ τὴν πρὸς θεὸν ἐπιδείκνυται προσκύνησιν· καὶ ἂν _6_α6 λέγειν αὐτὸν ποιῇ τὰ ἀνιαρὰ πρὸς τὴν ἑαυτοῦ καρδίαν, 62 λέγων εὐπαρησιάστως κατὰ τὸν μακάριον Παῦλον· "ἐν παντὶ θλιβόμενοι ἀλλ' οὐ στενοχωρούμενοι, ἀπορούμενοι ἀλλ' οὐκ ἐξαπορούμενοι, διωκόμενοι ἀλλ' οὐκ ἐγκαταλειπόμενοι, καταβαλλόμενοι ἀλλ' οὐκ ἀπολλύμενοι." σείομαι πᾶσιν τοῖς μέλεσίν μου. δῆλόν ἐστι τοῦτο κατὰ τὸ αἰσθητὸν νοοῦσιν. οὐδὲ γὰρ μέλος τι αὐτοῦ ὑγιαῖνον ἐτύγχανεν· "ἀπὸ ποδῶν" γὰρ "ἕως κεφαλῆς" λελώβητο. εἰ δὲ καὶ μέλη αὐτοῦ λέγοις πάντας τοὺς ἔχοντας πρὸς αὐτὸν 258 οἰκειότητα, οἳ καὶ ἐσαλεύθησαν οὕτως ὡς τοὺς μὲν καταλιπεῖν αὐτόν, τοὺς δὲ τρόπον τινὰ ἐπιτίθεσθαι διὰ τοῦ διακεῖσθαι, ὡς δι' ἁμαρτίας ταῦτα πάσχει, συνεπίσκεψαι. οἶδα γὰρ ὅτι οὐκ ἀθῷόν με ἐάσεις. ἡ μετριότης τοῦ ἁγίου διὰ τούτου γνω ρίζεται καὶ μεγάλη εὐγνωμοσύνη. φησὶν γάρ, ὅτι ἐξεταστής μου γινόμενος ἀκριβής–θεὸς γὰρ εἶ–οὐκ ἀθῷόν με ἐάσεις. εἰ γὰρ καὶ εἶπεν "οἶδα ὅτι κα δίκαιος ἀναφανοῦμαι", ἀλλ' οὖν οἶδεν καὶ πέπεισται, ὅτι ὡς πρὸς θεὸν δοκιμαστὴν "ἄστρα οὐκ ἔστιν καθαρὰ ἐνώπιον αὐτοῦ" καὶ αὐτὸς δηλονότι. τοιοῦτον ὁ μακάριος Παῦλος λέγει γράφων· "οὐδὲν ἐμαυτῶι σύνοιδα". εἶτα μὴ διδοὺς ἑαυτῶι ἐπάγει· "ἀλλ' οὐκ ἐν τούτῳ δεδικαίωμαι, ἀλλ' ὁ ἀνακρίνων με κύριός ἐστιν." οἶδεν δὲ καθὰ καὶ οὗτος ὁ ἅγιος τῆς ἀνθρωπίνης φύσεως τὸ ἀσθενὲς λέγων, ὅτι "καθ' ὑπερβολὴν ὑπὲρ δύναμιν ἐβαρήθημεν, ὥστε ἐξαπορηθῆναι ἡμᾶς καὶ τοῦ ζῆν. ἀλλ' αὐτοὶ ἐν ἑαυτοῖς καὶ τὸ ἀπόκριμα τοῦ θανάτου ἐσχήκακαμεν, ἵνα μὴ πεποιθότες ὦμεν ἐφ' ἑαυτοῖς ἀλλ' ἐπὶ τῷ θεῷ." εἰ δὲ καὶ κάμνουσιν οἱ ἅγιοι ἐν τοῖς ἐπιπόνοις, ἀλλ' ἐν ἑαυτοῖς ἔχουσι τὸ ἀπόκριμα, ἵνα τῷ θεῷ τὴν πεποίθησιν καὶ μὴ ἑαυτοῖς ἀποδῶσιν· ὡς οὗτος αὐτὸς ὁ 259 μακάριος λέγων· οἶδα ὅτι οὐκ ἐξ ἐμαυ τοῦ ἔχω τὸ ἀθῶος εἶναι μὴ σοῦ συνεργοῦντος, καθὰ καὶ ὁ σοφὸς Παῦλος λέγων "οὐκ ἐγὼ δὲ ἀλλ' ἡ χάρις σὺν ἐμοὶ" καὶ ὁ ἅγιος ∆αυίδ· "ἐταράχθην καὶ οὐκ ἐλάλησα." ἐπειδὴ δέ εἰμι ἀσεβής, διὰ τί οὐκ ἀπέθανον;

The stain of earthly existence§58

58He moves to the assumption regarding friends. For since it is assumed that those sinning follow the evil-doers to fall into bad circumstances, and that dying is worse for all according to life-lovers, he asks them: 'Since I am impious according to you, why did I not die?' In order that in the question he might provide them with an understanding, that there is some other cause bringing about the secondary things. And he does the same in other matters, asking again: 'Why do the impious live, having been prospered even in wealth, their seed according to the soul, and their cattle not having failed to calve?' In order that he might also instruct through these, he seeks the existing causes from God of the things happening to men, which are secondary and pleasant. For many times the wicked have remained in what are considered prosperities, as Solomon said of them, that—as even the blessed Job says, that 'even in the sleep of Hades they rested' (Job 3:13). For if I should wash myself with snow and cleanse myself with clean hands, you have sufficiently dyed me in filth, and my clothing has become loathsome to me. Again, so that we might not think him a deceiver, he says these things, that even if I am pure in such a waygh manifest deeds, which he named hands, cleansing myself, I have again filth; concerning which it is to be sought, comparing the similar to the spoken: 'No one is clean from filth, nor even for one hour is his life upon the earth.' And 'the mind of men is carefully set upon evil from youth' (Psalm 143:10), which shows the character that is youthful, just as it was said to someone not to receive a new listener. These things, then, trouble those who have nothing set upon this life; for how is the one now formed not unclean? And it must be understood sensibly that the sin of succession according to Adam is to be taken, which is brought forward by them incoherently. For even the saints, even if they have not come into life for the sake of anything else, have the filth in childhood age, which is not sin. According to this it was said concerning Samuel: 'And Samuel before knowing God' (1 Samuel 3:7). And the child was not knowing God, not because of malice, but because he had not the knowledge of the word. And you will sensibly understand 'all have sinned' (Romans 3:23) if you take those according to ignorance, those according to childhood age. And let it be by example: one being at the hundredth degree reaching the hundredth, if he descends three, one would say he is seeing the one beginning from...

The one who went from the first to the third is not being reproached. He who submitted the hundred, even if he did not depart from the ranks, is indeed in some filth. For Job says that even if he is pure, he has filth, and not a small filth, but something like a dye.

For it is not only through sin that one comes into this life, but also through the benefit of others, as one carries John or Jeremiah; therefore he says that even if he is pure through his deeds, he still has filth. For filth, in relation to pure life, is not the earthly place itself, but as it is said: 'All our righteousness is as a filthy garment before you, Lord' (Isa 64:6). Which the Lord washes according to what is said in Isaiah: 'The Lord will wash the filth of the sons and daughters of Zion, and will cleanse the blood from their midst' (Isa 1:16). Filth, then, might be the unintentional things, but blood is that which is done by intention.

By what is he washed? Either 'by a spirit of judgment and a spirit of burning,' the spirit of judgment revealing discernment and the spirit of burning revealing punishment? Both work a correction. Because of this, he says, 'she has loathed me, my garment,' alluding to the weight of the stay here; which is also shown by 'hating even the tunic defiled by the flesh,' which is the mixing with those from among humans. He says, therefore, that she hated the human intercourse which he had.

That the garment signifies the state is clear from what was said to the prodigal by the father: 'Bring out his first garment' (Luke 15:22). And that the blood signifies sin is evident from what was said to the devil: 'In what way a garment stained in blood will not be clean, so also you will not be clean.' Through being stained in blood, the magnitude of the evil is shown. The blessed one should not be surprised that he says one thing toward friends and another toward God. For he encountered opposition when, speaking to the same person, he confessed himself both righteous and a sinner. Therefore, toward God, with moderation, he says he is stained with filth in relation to His own purity, but toward men he converses differently, saying: 'I know that I shall appear righteous.' That the saints use such a kind of speech can also be learned from the letters of Paul.

Greek · §58

μεταβαίνει ἐπὶ τὴν περὶ τῶν φίλων ὑπόλημψιν. ἐπεὶ γὰρ διάκεινται, ὅτι τοῖς ἁμαρτάνουσιν ἕπεται τὸ κακωτικοῖς περιπεσεῖν, πάντων δὲ χεῖρον τὸ ἀποθανεῖν κατὰ τοὺς φιλοζώους, ἐρωτᾷ αὐτούς· ἐπεὶ καθ' ὑμᾶς ἀσεβής εἰμι, διὰ τί οὐκ ἀπέθανον; ἵνα ἐν τῇ ἐρωτήσει παράσχῃ αὐτοῖς νόησιν, ὅτι αἰτία τις ἔστιν ἑτέρα ἡ ἐπάγουσα τὰ ἐπίπονα. τὸ δ' αὐτὸ καὶ ἐν ἑτέροις ποιεῖ ἐρωτῶν πάλιν· "διὰ τί ἀσεβεῖς ζῶσιν, πεπαλαίωνται δὲ καὶ ἐν πλούτῳ, ὁ σπόρος αὐτῶν κατὰ ψυχήν, ἡ βοῦς αὐτῶν οὐκ ὠμοτόκησεν;" ἵνα καὶ διὰ τούτων παιδεύσῃ, ἐπιζητεῖ τὰς οὔσας αἰτίας παρὰ θεοῦ τῶν συμβαινόντων ἀνθρώποις ἐπιπόνων καὶ ἡδέων. ἐπὶ τοσοῦτον γὰρ πολλάκις οἱ φαῦλοι διετέλεσαν ἐν ταῖς νομιζομέναις εὐπραγίαις, ὡς εἰπεῖν περὶ αὐτῶν Σολομῶντα, ὅτι ––· καθὰ καὶ ὁ μακάριος Ἰὼβ λέγει, ὅτι "καὶ ἐν ἀναπαύσει ᾅδου ἐκοι260 μήθησαν". ἐὰν γὰρ ἀπολούσωμαι χιόνι καὶ ἀποκαθαίρωμαι χερσὶν καθαραῖς, ἱκανῶς ἐν ῥύπωι με ἔβαψας, ἐβδελύξατο δέ με ἡ στολή μου. πάλιν, ἵνα μὴ περίαυτον αὐτὸν νομίσωσιν, φησὶν ταῦτα, ὅτι κἂν καθαρῶς ὑπάρξω οὕτω, ὡς διὰ πραξέων ἐναρέτων, ἃς χεῖρας ὠνόμασεν, καθᾶραι ἐμαυτόν, ἔχω πάλιν ῥύπον· περὶ οὗ ζητητέον παραβάλλοντα τὸ ὅμοιον ῥητόν· "οὐδεὶς καθαρὸς ἀπὸ ῥύπου, οὐδ' εἰ μία ὥρα ὁ βίος αὐτοῦ ἐπὶ τῆς γῆς." καὶ "ἡ διάνοια τῶν ἀνθρώπ̣ων ἐπιμελῶς ἔνκειται ἐπὶ τὰ πονηρὰ ἐκ νεότητος", ὅπερ τὸ νεωτεροποιὸν ἦθος δηλοῖ, καθὰ καί τινι εἴρηται ἀκροατὴν νέον μὴ παραδέχεσθαι. ταῦτα μὲν οὖν θλίψει τοὺ»ς» μηδὲν πρὸς τῆς ζωῆς ταύτης τιθεμένους· πῶς γὰρ οὐ καθαρὸς ὁ νῦν πεπλασμένος; συνετῶς δὲ καὶ τὸ τῆς διαδοχῆς ἁμάρτημα ἐκλαβεῖν δεῖ τὸ κατὰ τὸν Ἀδάμ, ὅπερ παρ' ἐκείνων ἀσυνέτως προφέρεται. καὶ γὰρ καὶ οἱ ἅγιοι, εἰ καὶ μὴ ἄλλου χάριν εἰς τὸν βίον ἐληλύθασιν, ἐν τῇ παιδικῇ ἡλικίᾳ τὸν ῥύπον ἔχουσιν, ὃς οὐκ ἔστιν ἁμάρτημα. κατὰ τοῦτο εἴρηται περὶ τοῦ Σαμουήλ· "καὶ Σαμουὴλ πρὶν ἢ γνῶναι θεόν". ἠγνόει δὲ θεὸν βρέφος ὤν, οὐ διὰ τὸ κακίαν ἔ261 χειν, ἀλλὰ μήπω ἐπίγνωσιν λόγου ἐσχηκέναι. καὶ τὸ "πάντες δὲ 63 ἥμαρτον" συνετῶς νοήσεις, ἐὰν τὰ κατ' ἄγνοιαν, τὰ κατὰ τὴν παιδικὴν ἡλικίαν ἐκλάβοις. καὶ ἔστω ἐπὶ παραδείγματος· ὁ ἑκατὸν βαθμῶν ὄντων εἰς τὸν ἑκατοστὸν ὑπάρχων, εἰ ὑποβαίη τρεῖς, λέγοιτ' ἂν ἐνδεῖν, τοῦ ἀρχομένου ἀπὸ τοῦ πρώτου καὶ ἐλθόντος εἰς τὸν τρίτον μὴ ψεγομένου. ὁ ὑποβὰς οὖν τοὺς ἑκατόν, εἰ καὶ μὴ ἀπέστη τῶν βαθμῶν, ἀλλὰ γοῦν ἔν τινί ἐστιν ῥύπῳ. πλὴν ὁ Ἰώβ φησιν, ὅτι εἰ καὶ καθαρός εἰμι, ἔχω ῥύπον, καὶ οὐ μικρόν γε ῥύπον, ἀλλὰ βαφῇ ἐοικότα. μήποτ' οὖν, ἐπεὶ οὐ μόνον δι' ἁμαρτίας ἔστιν ἐλθεῖν ἐν τῷδε τῷ βίῳ, ἀλλὰ καὶ δι' ὠφέλειαν ἄλλων, ὡς Ἰωάννην φέρε ἢ Ἰερειμίαν, διὰ τοῦτό φησιν, ὅτι εἰ κα»ὶ» καθαρός εἰμι διὰ πράξεων, ὅμως ἔχω ῥύπον. ῥύπος γὰρ ὡς πρὸς τὴν καθαρὰν ζωήν, οὐ καθ' αὑτό, ὁ τόπος ὁ ἐπίγειος· καθὸ καὶ εἴρηται· "ὡς ῥάκος ἀποκαθημένης πᾶσα ἡ δικαιοσύνη ἡμῶν ἐναντίον σοῦ, κύριε." ὅνπερ ἐκπλύνει κύριος κατὰ τὸ ἐν Ἠσαίᾳ λεγόμενον· "ἐκπλυνεῖ κύριος τὸν ῥύπον τῶν υἱῶν καὶ τῶν θυγατέρων Σίων καὶ τὸ αἷμα ἐκκαθαριεῖ ἐκ μέσου αὐτῶν." ῥύπος μὲν οὖν 262 εἴη ἂν τὰ ἀκούσια, αἷμα δὲ «τὰ» κατὰ πρόθεσιν ἐνεργούμενα. τίνι δὲ ἐκπλύνεται ἢ "πνεύματι κρίσεως καὶ πνεύματι καύσεως", τοῦ μὲν πνεύματος τῆς κρίσεως τὴν διάκρισιν δηλοῦντος, τοῦ δὲ πνεύματος τῆς καύσεως τὴν κόλασιν; ἀμφότερα δὲ διόρθωσιν ἐργάζεται. διὰ δὲ τοῦτο καὶ "ἐβδελύξατό", φησίν, "με ἡ στολή μου", αἰνιττόμενος τὸ βάρος τῆς ἐνταῦθα διατριβῆς· ὅπερ δηλοῦται καὶ διὰ τοῦ "μισοῦντες καὶ τὸν ἀπὸ τῆς σαρκὸς ἐσπιλωμένον χιτῶνα," ὅστις ἐστὶν ἡ των ἀπὸ τῶν ἀνθρωπίνων σύνχυσις. λέγει οὖν, ὅτι ἐμίσησέν με ἣν εἶχον διαγωγὴν ἀνθρωπίνην. ὅτι δὲ ἡ στολὴ τὴν κατάστασιν σημαίνει, δῆλον ἐκ τοῦ εἰρημένου πρὸς τὸν ἄσωτον ὑπὸ τοῦ πατρός· "ἐξενέγκατε αὐτ̣ῷ τὴν πρώτην στολήν." ὅτι δὲ τὸ αἷμα τὴν ἁμαρτίαν δηλοῖ, φανερὸν ἐκ τοῦ πρὸς τὸν διάβολον εἰρημένου· "ὃν τρόπον ἱμάτιον ἐν αἵματι πεφυρμένον οὐκ ἔσται καθαρόν, οὕτως οὐδὲ σὺ ἔσῃ καθαρός." διὰ τοῦ ἐν αἵματι πεφύρθαι τὸ μέγεθος τῆς κακίας ἐμφαίνεται. οὐ χρὴ δὲ ξενίζεσθαι, εἰ πρὸς μὲν τοὺς φίλους ἕτερα, πρὸς δὲ τὸν θεὸν ἕτερα λέγει ὁ μακάριος. τότε γὰρ ἐναντίωμα ἐτύγχανεν, εἰ πρὸς τὸν αὐτὸν λέγων καὶ δίκαιον ἑαυτὸν καὶ ἁμαρτωλὸν ἔφασκεν. μετριότητι οὖν πρὸς θεὸν καὶ ὡς πρὸς τὴν ε αὐτοῦ καθαρότητα λέγει βεβάφθαι 263 ἐν ῥύπῳ, πρὸς δὲ ἀνθρώπους ἑτέρως διαλέγεται φάσκων· "ο_6_ἶ6δα ὅτι δίκαιος ἀναφανοῦμαι." ὅτι οἱ ἅγιοι χρῶνται τοιούτῳ εἴδει λόγων, ἔστιν καὶ ἀπὸ τῶν Παύλου γραμμάτων μαθεῖν

The Nature of the Mediator§59

59Saying 'seven flaxen lines', the saints, having endured much, suffer in soul under the opposing power, indeed as participating in human nature, but they do not fall from the divine purpose. And David, having become in such a war, sings: 'I was troubled and I did not speak' (Psalm 43:5); and again: 'Why are you dejected, my soul, and why are you disturbed within me?' (Psalm 42:5); and just as his own intellect is being shaken, he encourages them, saying: 'Hope in God, for I shall confess to Him' (Psalm 42:5). Thus also the blessed Job says with gratitude, making manifest to God the sincerity of his intellect: 'For he is not a man according to me, against whom I am judged' (Job 13:15).

The word is thus being smoothed out without following: 'I myself know the things concerning myself. And since the friends, not being moved by right reasoning, and from the distressing ones standing around, think that I have suffered through sin, I am satisfied with Your testing.' Then, through them, in a certain way teaching them again, that the things concerning him are not human, he says: 'He is not a man according to me, against whom I am judged,' as knowing all things concerning him and therefore bearing it, so that the friends might imitate him, considering that the word according to him is a secret, and thus they turn away from the single delusion, so that we may come together in judgment.

As has been said, he teaches the friends to perceive that the conscience is well-situated and ready for judgment; for the conscience does not wish to come to judgment with itself. He says these things not losing boldness toward God, testifying with Him concerning righteousness, but in order to teach, as has been said, the friends that he is not afraid of reproof. For he did not have anything worthy of reproof. David, participating in this boldness, sang: 'My heart is prepared, O God, my heart is prepared' (Psalm 57:7). I wish He were our Mediator, who reproves and discerns in the midst of both. Again, these things are said in a general way, in the manner in which the first things were said, being the clearest evidence of the freedom of his soul. He prays, therefore, that there might exist some examination which demonstrates to the friends that he suffers these things not because of sin, but for the sake of a struggle. And the saint intended these things, not boasting, but first indeed, in order to...

Friends should have correct views regarding these matters, so that they do not sin against God by falling away, which happens often when they do not find or realize the sin within themselves or in others. Since the title of the Mediator is now at issue, it is worthy to understand how the Savior is called 'a mediator of God and men'. Man, therefore—and what am I saying, man—is far removed from the creature of the Creator.

You find in the nature of things that when much is separated into the same, it possesses a middle element. Just as for a simple example the shell of a nut is hard and the food is watery, there lies between us something stronger than the shell and drier than the liquid, and thus they are joined; this is also seen in nuts and in streams. Since God has separated man greatly, the Son, being consubstantial with God, possessed the human in himself, so that by the familiarity toward men and the consubstantiality toward God he might join both sides and 'break the middle wall of the partition, the enmity, in his flesh' (Ephesians 2:14), assuming the rank of a high priest.

And the high priest is a middle between God and the consecrated ones, bringing the things of God to men and the things of men to God; he offers prayers and supplications to God as sacrifices, and provides the knowledge of Him to men. He sends up a prayer, saying: 'just as I and you are one, so that these also may be one in us.' Then this will be, when God becomes 'all in all' (1 Corinthians 15:28), so that the rest may be joined to God without a mediator, becoming one spirit with Him.

For the blessed Job also foresaw this Mediator with divine sight, which is clear from 'he who is about to grasp a great beast' (Job 42:2) and from 'he who walks as if on land upon the sea' (Job 9:8). For when God was being revealed to him, there was no room for doubt that he was fully informed concerning the economy. 'Remove the rod from me, and let his terror not turn me aside' (Job 42:21). The severe discipline is signified by the name of the rod, and especially in rebuke when it is spoken. It is said concerning the sons of David: 'if his sons forsake my law and do not walk in my judgments, I will visit their sins with a rod and...'

Greek · §59

λέγοντος· σεπτεμ λινεαε ῃαξαντ πολλὰ οὖν ὑπομένοντες οἱ ἅγιοι κατὰ ψυχὴν ὑπὸ τῆς ἀντικειμένης δυνάμεως πάσχουσιν μὲν ὡς ἀνθρωπίνης φύσεως τυγχάνοντες, οὐ μὴν ἐκπίπτουσι τοῦ σκοποῦ τοῦ θείου. καὶ ὁ ∆αυὶδ γοῦν ἐν τοιούτῳ γενάμενος πολέμῳ ψάλλει· "ἐταράχθην καὶ οὐκ ἐλάλησα·" καὶ πάλιν· "ἵνα τί περίλυπος εἶ, ἡ ψυχή μου, καὶ ἵνα τί συνταράσσεις με;" καὶ καθάπερ κλονουμένῃ τῇ ἰδίᾳ διανοίᾳ προσάγει παράκλησιν λέγων· "ἔλπισον ἐπὶ τὸν θεόν, ὅτι ἐξομολογήσομαι αὐτῷ." οὕτω καὶ ὁ μακάριος Ἰὼβ εὐγνωμοσύνῃ λέγει τὰ προσεκτεθέντα τῷ θεῷ φανερῶν ἑαυτοῦ τῆς διανοίας τὸ ἄδολον. οὐ γὰρ εἶ ἄνθρωπος κατ' ἐμέ, ᾧ ἀντι κρινοῦμαι. ἀκόλουθος ὁ λόγος οὕτως ἐξομαλιζόμενος· ἐγὼ μὲν ἐπίσταμαι τὰ κατ' ἐμαυτόν. 264 ἐπειδὴ δὲ οἱ φίλοι οὐ λογισμῷ ὀρθῷ κινούμενοι, ἐκ δὲ τῶν περιεστηκότων θλιβηρῶν οἴονται δι' ἁμαρτίας με πεπονθέναι, ἀρκοῦμαι τῇ σῇ δοκιμασίᾳ. εἶτα δι' αὐτούς, τρόπον τινὰ παιδεύων πάλιν αὐτούς, ὅτι τὰ κατ' αὐτὸν οὐκ ἔστιν ἀνθρώπινα, φησίν· "οὐκ εἶ ἄνθρωπος κατ' ἐμέ, ᾧ ἀντικρινοῦμαι", ὡς πάντα αὐτοῦ ἐπισταμένου καὶ διὰ τοῦτο φέροντος, ὅτι θεοῦ κρίματι ἕπεται, ὅπως καὶ οἱ φίλοι μιμήσωνται αὐτὸν λογιζόμενοι, ὅτι ἀπόρρητός ἐστιν ὁ λόγος ὁ κατ' αὐτόν, καὶ οὕτως ἀποστῶσιν τῆς μιᾶς διαλήμψεως. ἵνα ἔλθωμεν ὁμοθυμαδὸν εἰς κρίσιν. ὡς προείρηται, παιδεύει τοὺς φίλους αἰσθηθῆναι, ὅτι εὐπαρησίαστον ἔχει τὸ συνειδὸς καὶ ἕτοιμον εἰς κρίσιν· ὁ γὰρ 64 συνειδὼς ἑαυτῷ εἰς κρίσιν ἐλθεῖν οὐ βούλεται. λέγει δὲ ταῦτα οὐ πρὸς θεὸν ἀπαυθαδιζόμενος, ὁ μαρτυρούμενος π»α»ρ' αὐτοῦ ἐπὶ δικαιοσύνῃ, ἀλλ' ἵνα διδάξῃ, ὡς εἴρηται, τοὺς φίλους, ὅτι οὐ δέδοικεν ἔλεγχον. οὐ γὰρ εἶχέν τι ἄξιον ἐλέγχου. ταύτης τῆς παρρησίας μέτοχος ὑπάρχων ὁ ∆αυὶδ ἔψαλλεν· "ἑτοίμη ἡ καρδία μου, ὁ θεός, ἑτοίμη ἡ καρδία μου." εἴθε ἦν ὁ μεσίτης ἡμῶν καὶ διελέγχων καὶ διακρίνων ἀνὰ 265 μέσον ἀμφοτέρων. ἀπὸ κοινοῦ πάλιν καὶ ταῦτα λέγεται τῷ τρόπῳ, «ᾧ» καὶ τὰ πρῶτα εἴρηται, τῆς ἐλευθερίας τῆς ψυχῆς αὐτοῦ δεῖγμα σαφέστατον ὑπάρχοντα. εὔχεται οὖν ἐξεταστήν τινα ὑπάρξαι τὸν παραδεικνύντα τοῖς φίλοις, ὅτι οὐ δι' ἁμαρτίας ταῦτα πάσχει, ἀλλὰ ἀγῶνος χάριν. ταῦτα δὲ ἐβούλετο ὁ ἅγιος οὐκ ἀλαζονευόμενος, ἀλλὰ πρῶτον μέν, ἵνα ὀρθὰς περὶ τῶν πραγμάτων οἱ φίλοι τὰς διαλήμψεις ἔχωσιν, ἔπειτα, ἵνα μὴ εἰς θεὸν ἁμαρτάνουσιν ἀποδυσπετοῦντες πολλάκις τοιούτων γινομένων ἢ ἐν ἑαυτοῖς ἢ ἐν ἑτέροις, μὴ εὑρίσκοντες ἢ μὴ συνειδότες ἑαυτοῖς ἁμάρτημα. ἐπεὶ δὲ ἅπαξ ἡ τοῦ μεσίτου ὀνομασία πρόκειται, ἄξιον ἐπιστῆσηαι, πῶς εἴρηται ὁ ςωτὴρ "μεσίτης θεοῦ καὶ ἀνθρώπων". ὁ ἄνθρωπος τοίνυν– καὶ τί λέγω ὁ ἄνθρωπος–τὸ κτίσμα τοῦ κτιστοῦ πολὺ ἀφέστηκεν. εὑρίσκεις δὲ ἐν τῇ φύσει τῶν πραγμάτων, ὅταν πολὺ διεστηκότα εἰς ταὐτὸ συνάγηται, μέσον τι ἔχοντα. καὶ ὡς ἐπὶ παραδείγματος προχείρου τὸ λέπος τοῦ ᾠοῦ σκληρόν ἐστιν, τὸ δὲ τρόφιμον ὑδατῶδες, ὁ ὑμὴν μεταξὺ κεῖται, ἰσχνότερος ὢν τοῦ λέπους, ξηρότερος δὲ 266 τοῦ ὑγροῦ, καὶ οὕτω συνάπτονται· τοῦτο δὲ καὶ ἐν καρύοις καὶ ῥοαῖς κατίδοις. ἐπεὶ τοίνυν πολὺ διέστηκεν θεὸς ἀνθρώπου, ὁ ὁμοούσιος τῷ θεῷ υἱὸς ἐν αὐτῷ ἔσχεν τὸ ἀνθρώπινον, ἵνα καὶ τῇ πρὸς ἀνθρώπους οἰκειότητι καὶ τῇ πρὸς θεὸν ὁμοουσιότητι συνάψῃ τὰ ἀμφότερα "καὶ τὸ μεσότοιχον τοῦ φραγμοῦ λύσῃ, τὴν ἔχθραν, ἐν τῇ σαρκὶ αὐτοῦ", ἀρχιερέως τάξιν ἀναδεχόμενος. μέσος δέ ἐστιν τοῦ θεοῦ καὶ τῶν ἱερωμένων «ὁ» ἀρχιερεύς, τὰ μὲν τοῦ θεοῦ φέρων ἀνθρώποις, τὰ δὲ τῶν ἀνθρώπων πρὸς θεόν· τὰς εὐχὰς καὶ τὰς ἱκεσίας προσφέρει τῶι θεῷ οἷα θυσίας, καὶ τὴν γνῶσιν αὐτοῦ παρέχει τοῖς ἀνθρώποις. εὐχὴν γοῦν ἀναπέμπει λέγων· "ὥσπερ ἐγὼ καὶ σὺ ἕν ἐσμεν, ἵνα καὶ οὗτοι ἐν ἡμῖν ἓν ὦσιν." τότε δὲ τοῦτο ἔσται, ὅταν ὁ θεὸς "πάντα ἐν πᾶσιν" γένηται, ἵνα ἀμεσιτεύτως συνάπτονται λοιπὸν τῷ θεῷ ἓν πνεῦμα πρὸς αὐτὸν γινόμενοι. ὅτι δὲ καὶ τοῦτον τὸν μεσίτην προεώρα τῷ θείῳ ὀφθαλμῷ ὁ μακάριος Ἰώβ, δῆλον ἐκ τοῦ "ὁ μέλλων τὸ μέγα κῆτος χειρώσασθαι" καὶ ἐκ τοῦ ως "ὁ περιπατῶν ὡς ἐπ' ἐδάφους ἐπὶ θαλάσσης". θεοῦ γὰρ φανεροῦντος αὐτῷ οὐκ ἔστιν ἀμφιβαλεῖν, ὅτι περὶ πά267 σης τῆς οἰκονομίας πεπληροφόρητο. ἀπαλλαξάτω ἀπ' ἐμοῦ τὴν ῥάβδον, ὁ δὲ φόβος αὐτοῦ μή με στροβείτω. ἡ ἐπίπονος ἀγωγὴ τῷ ὀνόματι τῆς ῥάβδου σημαίνεται, καὶ μάλιστα ἐπὶ ἐπιτιμίας ὅταν λέγηται. εἴρηται γοῦν περὶ τῶν τοῦ ∆αυὶδ υἱῶν· "ἐὰν ἐνκαταλίπωσιν οἱ υἱοὶ αὐτοῦ τὸν νόμον μου καὶ ἐν τοῖς κρίμασίν μου μὴ πορεύωνται, ἐπισκέψομαι ἐν ῥάβδῳ τὰς ἁμαρτίας αὐτῶν καὶ ἐν

The Nature of Life and Divine Testing§60

60"...their lawlessness." For this rebuke and all that is from God does not harm the one being rebuked, but instructs him. And that it is thus, Paul writes to the Corinthians: "What do you want? Shall I come to you with a rod, or in love?" (1 Cor 4:21), which is to say: Shall I approach as a beloved, or as required for correction? For a certain way of the one being corrected by oppressors seems to suggest that he does not love him. A wise saying has also been said regarding the rod: "For he who brings wisdom from his lips strikes a heartless man with a rod" (Prov 13:24), calling the rebuke and the corrective word a rod. Since this is useful, the divine word presents it, saying: "He who spares his rod hates his own son" (Prov 13:24), even though according to men, one might be thought to love by not striking the son.

Therefore, he wants to be freed from this, not out of brevity, but so that they may be instructed, setting another cause for their labors, so that he does not endure these things because of sin. "And I will not be afraid, but I will speak." For I do not thus persist, the soul weary. Groaning, I will lay my words upon him. I will speak, being seized by bitterness of soul. He wants to instruct them, not to have the burden or to impose labors, but to understand that even while existing in tribulations, he answers with a strengthened mind. He says, therefore, that if the mediator had been freed from the oppressors—what you think was laid upon me because of sin—if, having been enslaved to you, I had been freed from them, I would have spoken without fear; and he says, measuring his words, "I cannot think thus, being weary from the labors." But if, as you say, it was because of sin, I would have spoken groaning and, being seized by bitterness, I would have spoken to prove the purity of my conscience, demonstrating it. And I would say to the Lord, "Teach me not to be impious, and why did you judge me thus?" I would have said to the Lord, if the only cause against you was the punishment through sin: "Teach me not to be impious." For if even one not sinning is punished because of sin, then to sin would be more preferable. Otherwise, one who is not such is taught to sin, if there is only one cause for suffering. And I would have also said, "Why did you judge me thus," to "He who knows the hearts," unless it were understood that because of the excuse...

Having received these things, I remain. He says these things by powerfully casting upon them a desire for inquiry, so that the answer concerning his purity might seem to come from their own prompting and not from himself, which seemed to be arrogant. 'Is it good for you, if I speak unjustly, that I spoke of your works of hands?' And he would have said this, if, as you behave, the temptations were through sin: 'Is it good for you, if I speak unjustly, that I spoke of nothing sinning, as being a work of your hands?' For if the diligent man is punished for a fault just as the wicked man is, the occasion is superfluous according to you. But pay attention to the counsel of the ungodly.

Or, as a mortal sees repeatedly, 'either' your life is human 'or' your years are of a man. It is possible to say of him that he pays attention to the one asking, casting down the truth, that he does not suffer according to the preceding word—I say, through sin. And it is possible also to count these toward the counsel of the ungodly; for they do not say pious things, having seized the evils in a single way, that everyone being afflicted through sin is afflicted. I would have also said the 'as a mortal sees repeatedly,' if, as you behave, there were one cause of the afflictions, and 'your life is human or your years are of a man.'

I would have said all these things if I had encountered the same opinion of you; but knowing that there is not one cause of the temptations, but also occurring through struggle, I know that God is not merely observing the phenomena as a man does, but is stepping into the depth of the soul, thus testing each one justly. It should be noted, as also elsewhere, that 'life' (bios) is a very significant name. For it signifies wealth, as it is said in the Song of Songs: 'If a man gives his whole life in love, they will nullify him.' And it also signifies the life that exists, as if John says: 'But whoever has the life of the world and sees his brother in need and closes his bowels against him.' And both the right conduct and the bad are called 'life,' as if we say: he has a practical life, or that the other has a bad life. Here, however, he spoke of the life of a man as a sojourner in this age. He says, therefore, that if you had such a life—instead of a time being described—as a man, I would have distinguished you as being toward one who is ignorant. But God...

Greek · §60

μάστιξιν τὰς ἀνομίας αὐτῶν." αὕτη δὲ ἡ ἐπιτιμία καὶ πᾶσα ἡ ἐκ θεοῦ οὐ βλάπτει τὸν ἐπιτιμώμενον, ἀλλὰ παιδεύει. καὶ ὅτι τοῦτο οὕτως ἔχει, Παῦλος Κορινθίοις γράφει· "τί θέλετε, ἐν ῥάβδῳ ἔλθω πρὸς ὑμᾶς ἢ ἐν ἀγάπῃ;" ὅ ἐστιν· εν ἀγαπητοῖς προσέλθω ἢ ὡς χρῄζουσιν διορθώσεως; τρόπον γάρ τινα ὁ διορθούμενός τιν»α» διὰ ἐπιπόνων δοκεῖ διὰ ταῦτα μὴ ἀγαπᾶν αὐτόν. εἴρηται δὲ καὶ λόγος συνετὸς ῥάβδος· "ὃς προφέρει γὰρ ἐκ χειλέων σοφίαν, ῥάβδῳ τύπ»τ»ει ν ἄνδρα ἀκάρδιον," τὸν ἔλεγχον καὶ τὸν ἐπιτιμητικὸν λόγον ῥάβδον καλοῦντος τοῦ λόγου. ὅτι δὲ χρήσιμον τοῦτο, ὁ θεῖος παριστᾷ λόγος φάσκων· "ὃς φείδεται τῆς βακτηρίας 268 αὐτοῦ, μισεῖ τὸν ἑαυτοῦ υἱόν", καίτοι κατὰ τοὺς ἀνθρώπους νομισθήσε ται ἀγαπᾶν μὴ τύπτων τὸν υἱόν. ταῦτα οὖν ἀπαλλαγῆναι ἀφ' ἑαυτοῦ βούλεται, οὐκ ἐξ ὀλιγωρίας, ἀλλ' ἵνα παιδευθῶσιν οἱ ἄλλην αἰτίαν τιθέμενοι τῶν πόνων, ὅτι οὐ δι' ἁμαρτίας ταῦτα 65 ὑπομένει. καὶ οὐ μὴ φοβηθῶ, ἀλλὰ λαλήσω. οὐ γὰρ οὕτως συνεπίσταμαι κάμνων τῇ ψυχῇ. στένων ἐπαφήσω ἐπ' αὐτὸν τὰ ῥήματά μου. λαλήσω πικρίας ψυχῇ συνεχόμενος. παιδεῦσαι αὐτοὺς βούλεται, μὴ ἔχειν τὸ φορτικὸν μηδὲ ἐπιτίθεσθαι κάμνουσιν συννοῆσαί τε, ὅτι καὶ ἐν θλίψεσιν ὑπάρχων ἐρρωμένῳ τῷ λογισμῷ ἀποκρίνεται. φησὶν οὖν, ὅτι εἰ «ὁ» μεσίτης ὑπῆρχεν ἀπαλλαγείς τε ἐτύγχανον. τῶν ἐπιπόνων, ἃ ὑμεῖς οἴεσθε δι' ἁμαρτίας ἐπῆχθαί μοι, εἰ καθ' ὑμᾶς δουλωθεὶς ἐτύγχανον αὐτοῖς, ἀφόβως ἂν ἐλάλησα, ἀπαλλαγεὶς αὐτῶν· μετριάζων τε λέγει· οὐχ οὕτως νοῆσαι δύναμαι κάμνων ἐκ τῶν πόνων· εἰ δὲ καὶ, ὡς ὑμεῖς λέγετε, ὅτι δι' ἁμαρτίας ταῦτα ἦν, στένων ἂν ἐλάλησα καὶ ὑπὸ πικρίας συνεχόμενος ἐφθεγγόμην αποδιξαι 269 τὴν καθαρότητα τῆς συνειδήσεως ἐπιδεικνύμενος. καὶ ἐρῶ πρὸς κύριον· μή με ἀσεβεῖν δίδασκε, καὶ διὰ τί με οὕτως ἔκρινας; ἔλεξα δ' ἂν τῷ κυρίῳ, εἰ μόνη αἰτία καθ' ὑμᾶς ἡ δι' ἁμαρτίας τῶν κολάσεων ὑπῆρχεν· "μή με ἀσεβεῖν δίδασκε." εἰ γὰρ καὶ ὁ μηδὲν ἁμαρτὼν δι' ἁμαρτίας κολάζεται, τὸ ἁμαρτάνειν αἱρετώτερον ἂν εἴη. ἄλλως τε καὶ διδάσκεται ἁμαρτάνειν ὁ μὴ τοιοῦτος, εἰ μία μόνη αἰτία ἐστὶν τοῦ πάσχειν. ἔλεξα δ' ἂν καὶ τὸ "διὰ τί με οὕτως ἔκρινας," "ὁ τὰς καρδίας ἐπιστάμενος", εἰ μὴ συνῄδειν, ὅτι διὰ τὸν ἐξαιτησάμενον ταῦτα ὑπομένω. ταῦτα δὲ λέγει δυνάμει ὑποβάλλων αὐτοῖς πόθον ἐρωτήσεως, ἵνα ἐξ αὑτῶν προτροπῆς δοκοίη εἶναι ἡ περὶ τῆς καθαρότητος αὐτοῦ ἀπόκρισις καὶ μὴ αὐτοῦ ὑπαρξαμένου, ὅπερ ἐδόκει εἶναι ἀλαζονικόν. ἦ καλόν σοι, ἐὰν ἀδικήσω, ὅτι ἀ πείπω ἔργα χειρῶν σοῦ; καὶ τοῦτο δ' ἂν εἶπον, εἰ, ὡς ὑμεῖς διάκεισθε, δι' ἁμαρτίας εἶναι τὰς ἐπαγωγὰς ὑπῆρχεν· καλόν σοι, ἐὰν ἀδικήσω, ὅτι μηδὲν ἁμαρτόντα ἀπείπω, ἔργον χειρῶν σου τυγχάνοντα; εἰ γὰρ ὡσαύτως τιμωρεῖται τῷ φαύλῳ 270 ὁ σπουδαῖος ὡς φαῦλος ὑπάρχων, περιττὴ ἡ ἀφορμὴ καθ' ὑμᾶς. βουλῇ δὲ ἀσεβῶν προσέσχες. ἢ ὥσπερ βροτὸς ὁρᾷ καθορᾷς «ἢ» ὁ βίος σου ἀνθρώπινός ἐστιν ἢ τὰ ἔτη σου ἀνδρός. δυνατὸν λέγειν αὐτόν, ὅτι τῷ ἐξαιτησαμένῳ προσέσχες, ὑποβάλλοντα τὸ ἀληθές, ὅτι οὐ κατὰ τὸν προηγούμενον λόγον πάσχει, λέγω δὴ δι' ἁμαρτίας. δυνατὸν δὲ καὶ τούτους ἀριθμεῖν εἰς τὴν βουλὴν τῶν ἀσεβῶν· οὐ γὰρ εὐσεβῆ λέγουσι, μονοτρόπως τὴν κάκωσιν ἐκλαβόντες, ὅτι πᾶς θλιβόμενος δι' ἁμαρτίας θλίβεται. ἔλεξα δ' ἂν καὶ τὸ "ὡς βροτὸς ὁρᾷ καθορᾷς", εἰ ὡς ὑμεῖς διάκεισθε, μίαν ἦν αἰτία τῶν θλίψεων, καὶ "ὁ βίος σου ἀνθρώπινός ἐστιν ἢ τὰ ἔτη σου ἀνδρός". πάντα ταῦτα ἂν εἶπον, εἰ τῆς αὐτῆς ὑμῶν γνώμης ἐτύγχανον· ἀλλ' ἐπιστάμενος, ὅτι οὐ μία αἰτία τῶν ἐπαγωγῶν ἐστιν, ἀλλὰ καὶ δι' ἀγῶνα τυγχάνουσα, οἶδα, ὅτι οὐχ ὡς ἄνθρωπός ἐστιν ὁ θεὸς τὰ φαινόμενα μόνα σκοπῶν, ἀλλ' ἐπιβατεύων τῷ βάθει τῆς ψυχῆς οὕτως τε ἕκαστα δοκιμάζων δικαίως. σημειωτέον, ὡς καὶ ἀλλαχοῦ, ὅτι πολύσημόν ἐστιν ὁ βίος ὄνομα. σημαίνει γὰρ τὰ χρήματα, καθὰ ἐν τῷ ᾄσματι 271 τῶν ᾀσμάτων εἴρηται· "ἐὰν δῷ ἀνὴρ πάντα τὸν βίον αὐτοῦ ἐν τῇ ἀγάπῃ, ἐξουδενώσειν ἐξουδενώσουσιν αὐτόν." σημαίνει δὲ καὶ τὰ ὑπάρχοντα ὁ βίος, ὡς ἐὰν λέγῃ ὁ Ἰωάννης· "ὃς δ' ἂν ἔχῃ τὸν βίον τοῦ κόσμου καὶ θεωρῇ τὸν ἀδελφὸν αὐτοῦ χρείαν ἔχοντα, κλείσῃ δὲ αὐτοῦ τὰ σπλάγχνα." λέγεται δὲ καὶ ἡ ὀρθὴ πολιτεία καὶ ἡ η φαύλη βίος, ὡς ἐὰν λέγωμεν· βίον ἔχει πρακτικόν, ἢ ὅτι φαῦλον βίον ὁ δεῖνα ἔχει. ἐνταῦθα δὲ τὴν ἐν τῷ αἰῶνι τούτῳ παρεπιδημίαν βίον ἀνθρώπου εἶπεν. λέγει οὖν, ὅτι εἰ τοσοῦτον βίον εἶχες–ἀντὶ τοῦ χρόνον περιγραφόμενον–ὡς ἄνθρωπος, διεκρινόμην ἂν ὡς πρὸς ἀγνοοῦντα. ὁ θεὸς δὲ

Creation and Providence through Hands and Spirit§61

61It is eternal; for it is said, 'For you are the same, and your years will not fail' (Job 14:5). And again, 'In generation of generations the years' (Job 14:18). The existence of God is uncircumscribable, for He is eternal. Therefore, Job would say, 'You know nothing of what is concerning me,' meaning, 'You have searched out my iniquity and traced my sins.'

He says this while reproaching them again, that the calamity concerning me is the result of many having sinned. Since the friends reckoned him as suffering through sin, he shows them abruptly that it is not so, by saying, 'O God, your years are not like a man's, for you have searched out my iniquity' (Job 9:33). For according to these words, he suggests that you do not punish me as a sinner, and you do not seek out our iniquity or sin through inductions against those disposed in this way.

'For you know that I have not been impious' (Job 27:5). He reveals the knowledge of the matter to them by saying to God, 'You know that I have not been impious.' But these friends think that the things coming upon me have been brought about because of an impious man. But who is the one being taken out from your hands? He again suggests the idea that it is possible for one who has not sinned to fall into afflictions; for God knows that Job did not act impiously.

And the question, 'But who is the one being taken out from your hands?' brings on the instruction of the friends, showing that the one who has not sinned and has not acted impiously comes under the hand of God into afflictions through struggle and the demonstration of endurance. For those who are afflicted, yet do not fall because of the tribulations, say, 'In all things being afflicted, but not in anguish' (2 Cor 4:8). And again it is said, 'Many are the tribulations of the righteous, and out of all of them He will rescue them' (Ps 34:19).

But to be rescued from tribulations is not to not be afflicted at all, but to not have been previously defeated by them, to not have been trapped by the nets of the tribulations being brought forward. 'Your hands made me and fashioned me' (Job 10:8). And this came across naturally; for so that no one might conceive of God as a brute and a necessity.

To say, through the phrase 'but who is the one being removed from your hands' Job 5:9, the expression 'your hands made me and formed me' Job 10:8 is brought forward, saying that even if he brings tribulations, he spares his own handiwork; for it is written: 'but he spares all, because he is merciful, O Lord, lover of souls' Ps 145:9. And good is the 'your hands made me and formed me', so that the 'made' is applied to the soul, while the 'formed' is applied to the body; for 'formed me' signifies the opposite, which is appropriate for the body.

And in Genesis it is said: 'God made man, according to the image of God he made him' Gen 1:27; for not the body is according to the image, but the soul, for God is not anthropomorphic. And elsewhere it is said: 'God formed man, dust from the earth' Gen 2:7, taking the body, so that, as we say, we may receive the making regarding the soul, and the forming regarding the flesh. And if even the making lies regarding the flesh, it is not to be treated as strange; for to form is to make according to a kind.

But someone, speaking in opposition, says that the being formed lies regarding the soul, and this is signified from: 'He who formed them, according to their hearts alone.' Toward which one should also wisely consider the things concerning the hands of God. And one says simply that the hands, in the plural, are the power of God's active agency; but it is also possible to take 'hand' more precisely as the Son—for it is said: 'My hand made all these things'—and the Spirit, as it is said: 'By the word of the Lord the heavens were established, and by the breath of his mouth all their power' Ps 33:6. And it is also said: 'The Holy Spirit will come upon you, and the power of the Most High will overshadow you, therefore the one being born in you will be called a holy Son of God' Luke 1:35. For so that the temple of the Savior may be established, there has been a descent of the Holy Spirit and of the power of the Most High, which is the Son.

After these things, changing, you mocked me. The creative and also the providential aspects of God through these things.

Greek · §61

αἰώνιος· εἴρηται γάρ· "σὺ γὰρ εἶ ὁ αὐτὸς καὶ τὰ ἔτη σου οὐκ ἐκλείψουσιν." καὶ πάλιν· "ἐν γενεᾷ γενεῶν τὰ ἔτη." ἀπερίγραφός ἐστιν ἡ τοῦ θεοῦ ὕπαρξις· ἀίδιος γάρ. διόπερ οὐδὲν ἀγνοεῖς τῶν κατ' ἐμέ, λέγοι ἂν ὁ Ἰώβ. ὅτι ἀνεζήτησας τὴν ἀνομίαν μου καὶ τὰς ἁμαρτίας μου ἐξιχνίασας. ἐκείνους πάλιν ἐλέγχων ταῦτά φησιν, ὅτι ἡ συμφορὰ ἡ περὶ ἐμὲ πολλὰ ἡμαρτηκότων ἐστίν. ἐπεὶ οὖν οἱ φίλοι 272 ὡς δι' ἁμαρτίας πάσχοντα 66 ἐλογίζοντο, δείκνυσιν αὐτοῖς ἠρέμα, ὅτι οὐκ ἔχει τοῦτο οὕτως, διὰ τοῦ λέγειν, ὅτι τὰ ἔτη σου, ὦ θεέ, μὴ ἀνθρώπου ὑπάρχει, ὅτι ἀνεζήτησας τὴν ἀνομίαν μου. κατὰ τούτων γὰρ λόγον ὡς ἡμαρτηκότα μετέρχῃ καὶ ἐπιζητεῖς ἀνομίας ἢ ἁμαρτίας ἡμετέρας διὰ τῶν ἐπαγωγῶν κατὰ τοὺς οὕτω διακειμένους. οἶδας γάρ, ὅτι οὐκ ἠσέβησα. τὴν γνῶσιν τοῦ πράγματος ἀνακαλύπτει αὐτοῖς λέγων πρὸς θεόν· "οἶδας, ὅτι οὐκ ἠσέβησα." ἀλλ' οὗτοι οἴονται τὰ ἐπιφερόμενα ὡς κατὰ ἀσεβοῦς ἐπενεχθῆναι. ἀλλὰ τίς ἐστιν ὁ ἐκ τῶν χειρῶν σου ἐξαιρούμενος; πάλιν ὑποβάλλει νοεῖν, ὅτι ἔστιν καὶ μὴ ἡμαρτηκότα ἐπιπόνοις περιπίπτειν· καὶ γὰρ οἶδεν ὁ θεός, ὅτι οὐκ ἠσέβησεν ὁ Ἰώβ. ἐπάγει δὲ τὸ "ἀλλὰ τίς ἐστιν ἐκ τῶν χειρῶν σου ἐξαιρούμενος;" τοὺς φίλους παιδεύων̣ ο̣ἰ´̣ε̣σθαι καὶ τὸν μὴ ἡμαρτηκότα μηδὲ ἠσεβηκότα ὑπὸ χεῖρα τοῦ θεοῦ γίνεσθαι ἐν ἐπιπόνοις διὰ ἀγῶνα καὶ καρτερίας ἐπίδ»ε»ιξιν. λέγουνσιν γοῦν οἱ θλιβόμενοι μέν, μὴ πίπτοντες δὲ διὰ τὰς θλίψεις· "ἐν παντὶ θλιβόμενοι, ἀλλ' οὐ στενοχωρούμενοι." καὶ πάλιν λέγεται· "πολλαὶ αἱ θλίψεις τῶν δικαίων, καὶ ἐκ πασῶν αὐτῶν ῥύσεται αὐτούς." οὐκ ἔστιν δὲ τὸ ῥυ σθῆναι ἐκ τῶν θλίψεων τὸ μὴ θλίβεσθαι πάντως, ἀλλὰ τὸ μὴ ἡττηθῆναι προηγουμένως ὑπ' αὐτῶν, τὸ μὴ παγιδευθῆναι 273 ὑπὸ τῶν τὰ δίκτυα τῶν θλίψεων ἐπιφερόντων. αἱ χεῖρές σου ἐποίησάν με καὶ ἔπλασάν με. καὶ τοῦτο οἰκείως ἐπήνεγκεν· ἵνα γὰρ μή τις ὡς ὠμὸν καὶ ἀπαραίτητον τὸν θεὸν ὑπονοήσῃ αὐτὸν λέγειν διὰ τοῦ "ἀλλὰ τίς ἐστιν ὁ ἐκ τῶν χειρῶν σου ἐξαιρούμενος", ἐπιφέρει τὸ "αἱ χεῖρές σου ἐποίησάν με καὶ ἔπλασάν με", λέγων ὅτι κἂν ἐπάγει θλίψεις, ἀλλὰ φείδεται τῶν ἰδίων ποιημάτων· εἴρηται γάρ· "φείδῃ δὲ πάντων, ὅτι σά ἐστιν, δέσποτα φιλόψυχε." εὖ δὲ τὸ "αἱ χεῖρές σου ἐποίησάν με καὶ ἔπλασάν με", ἵνα τὸ μὲν "ἐποίησαν" ἐπὶ τῆς ψυχῆς λαμβάνηται, τὸ δὲ "ἔπλασαν" ἐπὶ τοῦ σώματος· ἀντέρεισιν γὰρ σημαίνει τὸ "ἔπλασάν με", ὅπερ οἰκεῖον σώματι. καὶ ἐν τῇ Γενέσει δὲ εἴρηται· "ἐποίησεν ὁ θεὸς τὸν ἄνθρωπον, κατ' εἰκόνα θεοῦ ἐποίησεν αὐτόν·" οὐ γὰρ τὸ σῶμα κατ' εἰκόνα, ἀλλ' ἡ ψυχή· οὐ γὰρ ἀνθρωπόμορφος ὁ θεός. καὶ μεθ' ἕτερα εἴρηται· "ἔπλασεν ὁ θεὸς τὸν ἄνθρωπον, χοῦν ἀπὸ τῆς γῆς" τὸ σῶμα λαμβάνων, ἵν' ὡς εἴπομεν τὴν μὲν ποίησιν ἐπὶ τῆς ψυχῆς δεχώμεθα, τὴν δὲ πλάσιν ἐπὶ τῆ»ς» σαρκός. εἰ δὲ καὶ ἐπὶ τῆς σαρκὸς κεῖται ἡ ποίησις, οὐ ξενιστέον· καὶ γὰρ 274 τὸ πλάσαι τῷ γένει ποιῆσαί ἐστιν. ἀντιθήσει μὲν οὖν τις λέγων λεγων καὶ τὸ πεπλάσθαι ἐπὶ τῆς ψυχῆς κεῖσθαι καὶ τοῦτο σημαίνεσθαι ἐκ τοῦ· "ὁ πλάσας κατὰ μόνας τὰς καρδίας αὐτῶν." πρὸς ὃ σο̣φῶς δὲ καὶ τὰ περὶ χειρῶν θεοῦ νοητέον· καὶ ὁ μὲν ἁπλουστέρως εἰρῆσθαί φησι τὰς χεῖρας πληθυντικῶς ἢ δυϊκῶς τὴν δραστήριον τοῦ θ̣εου῀̣ δύναμιν· ἔστι ν δὲ καὶ ἀκριβέστερον λαβεῖν χεῖρα τὸν υἱόν– εἴρηται γάρ· "ἡ χείρ μου ἐποίησεν ταῦτα πάντα"–καὶ τὸ πνεῦμα, καθὸ εἴρηται· "τῷ λόγῳ τοῦ κυρίου οἱ οὐρανοὶ ἐστερεώθησαν καὶ τῷ πνεύματι τοῦ στόματος αὐτοῦ πᾶσα ἡ δύναμις αὐτοῦ." εἴρηται δὲ καί· "πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σέ, καὶ ἡ δύναμις ὑψίστου ἐπισκιάσει σοι, διὸ τὸ γεννώμενον ἐν σοὶ ἅγιον κληθήσεται υἱὸς θεοῦ." ἵνα γὰρ συστῇ ὁ ναὸς τοῦ ςωτῆρος, καὶ πνεύματος ἁγίου ἐπέλευσις γέγονεν καὶ τῆς τοῦ ὑψίστου δυνάμεως, ἥτις ἐστὶν ὁ υἱός. μετὰ ταῦτα μεταβαλών με ἔπαισας. τὸ δημιουργικὸν ἅμα καὶ προνοητικὸν τοῦ θεοῦ διὰ τούτων

The Formation of the Body and the Soul§62

62He demonstrates, through 'your hands have made me' the creative aspect, and through 'after these things, having changed me, you have struck me' the providential aspect. For this is the work of God's providence: to surround the brave man with distress through struggle, so that he may set up a character and a goal for men, whom they become imitators of when looking toward him. But 'having changed' should be understood as 'having made a change concerning me' regarding the body; for he has struck and wounded him, being utterly desolate of all those who have been changed around him. 'Remember that you formed me of clay, and to dust you turn me back again' (Job 10:9).

Consequently, knowing Him as the Author and Lord of both creation and providence, the word turns to Him in prayer, saying: even if you have brought things upon me as if exercising authority over painful things, yet remember that I am weak and have a constitution from clay—this, however, should be understood concerning the body—and having formed me, you turn me back to dust again. And it is clear from this that he speaks concerning the body; for the soul is not turned back to dust. The things concerning the weakness of human nature proceed to exhort even friends to endurance and the knowledge of His virtue and His patience.

And now, as it is possible to fashion the body, he joined it; for fashioning is possible in type; for it is not said about the angels: 'He who fashioned angels,''He who makes His messengers spirits.' And concerning the earth, it is said as a thick body: 'and His hands fashioned the dry land.' These things are not said to mean that God kneads with hands according to human ways, but that to each, divine discipline brings a name that is appropriate: the fashioning, as we have said, to the body, and the making to the soul. Similar to 'and to dust you turn me back again' is that which was said to Adam: 'Dust you are and to dust you shall return' (Gen 3:19).

Observe that if something is said concerning a composite, it is not necessary to understand it concerning every part. For if it is said: 'And David was meek' or 'Moses,' we do not understand this concerning his body. But if: 'And David was red with beauty of eyes,' we think this concerning his body, not concerning the soul. And here, where it is said: 'and to dust you turn me back again,' it is not necessary to calculate that this is said concerning the soul. 'Did you not curdle me like milk, and harden me like cheese?' (Job 10:10). The seed, from which he consists...

Regarding the living being, he says, 'as milk unmilked'; and just as milk, being curdled, becomes cheese, so also the seed, being congealed, becomes a nature. And this is the constitution before the embryo. For the seed cast into the channels of the womb, when it is curdled like cheese, becomes a nature; which moreover is spread out or, as the Scripture says, 'is imprinted' (Job 10:9) and receives it like a character. But when the limbs differentiate and each becomes its own and moves, for instance, like an animal's hand or foot, then the birth of the embryo clearly demonstrates the living being.

All these things, therefore, encompass, signifying through 'Remember that you formed me of clay' (Job 10:8) the creation of Adam from the beginning, and through 'You did not milk me as milk' (Job 10:10) the successive generations composed by succession. All these things, therefore, he will carry through, indicating the handiwork of God, so that through this or through prayer, one may be called to mercy.

The 'You milked' therefore, he says, showing to God, that by His energy the genuine deposition of the seeds occurs. 'Having clothed me in skin and flesh, and having placed me in bones and nerves.' This is used by those desiring to show that those whom God clothed in skin tunics, these thick things, are their bodies. For it is also said in Genesis: 'And God made skin tunics for Adam and his wife and clothed them' (Gen 3:21). But 'He made for Adam and his wife,' in order to show that He has made a garment suitable for 'male and female.'

It is clear that 'skin and flesh' here signifies the body; for he connects what follows by saying: 'and placed me in bones and nerves.' Thus he announces the whole way and the harmony of the body's constitution through those things before these and through those contained within. It should be noted that these words appear to belong to the soul; for this is the one having clothed herself, having entered into skin and flesh and bones and nerves; which signifies that she precedes the garments and the being clothed; for the subject is 'clothed.' 'And you have provided life and mercy for me, and your oversight has preserved my spirit' (Job 10:12). Since the skin and the flesh and the bones and nerves themselves do not have life by themselves, but have vital movements by the presence of the soul—for when it withdraws, it has nothing vital—he says that you did not only form and...

Greek · §62

παρίστησιν, διὰ μὲν τοῦ "αἱ χεῖρές σου ἐποίησάν με" τὸ δημιουργικόν, διὰ δὲ τοῦ "μετὰ ταῦτα μεταβαλών με ἔπαισας" τὸ προνοητικόν. καὶ τοῦτο γὰρ προνοίας ἐστὶν θεοῦ ἔργον 275 τὸ ἐν θλίψεσιν δι' ἀγῶνα περιβαλεῖν τὸν ἀνδρεῖον, ἵνα χαρακτῆρα καὶ σκοπὸν τοῖς ἀνθρώποις στήσῃ, πρὸς ὃν ἀποβλέποντες μιμηταὶ καταστῶσιν. τὸ δὲ "μεταβαλὼν" νοητέον ἀντὶ τοῦ μεταβολὴν περὶ ἐμὲ ποιήσας τοῦ σώματος· εἵλ κωτο γὰρ καὶ λελώβητο ἀνι̣αρω῀̣ς πάντων ἁπαξαπλῶς τῶν περὶ αὐτὸν μεταβληθέντων. μνήσθητι, ὅτι πηλόν με ἔπλασας, εἰς δὲ γῆν με πάλιν ἀποστρέφεις. ἀκολούθως καὶ 67 τῆς δημιουργίας καὶ τῆς προνοίας αὐτὸν ἐπιστάμενος ἀρχηγὸν καὶ κύριον εἰς εὐχὴν τρέπει τὸν λόγον λέγων· εἰ καὶ ἐπήγαγες ὡς ἐξουσιάζων τὰ ὀδυνηρά, ἀλλὰ μνήσθητι, ὅτι ἀσθενής εἰμι καὶ ἐκ πήλου τὴν σύστασιν ἔχω –τοῦτο δὲ κατὰ τὸ σῶμα νοητέον– καὶ πλάσας εἰς γῆν με πάλιν ἀποστρέφεις. καὶ δῆλον ἐκ τούτου, ὅτι περὶ τοῦ σώματος λέγει· οὐ γὰρ εἰς γῆν ἡ ψυχὴ ἀποστρέφεται. τὰ δὲ περὶ τῆς ἀσθενείας τῆς ἀνθρωπίνης φύσεως διεξέρχεται προτρέπων καὶ τοὺς φίλους εἰς καρτερίαν καὶ ἐπίγνωσιν τῆς ἀρετῆς αὐτοῦ καὶ τῆς ὑπομονῆς. καὶ νῦν δὲ ὡς οἰκεῖον τὸ πλάσαι τῷ σώματι συνῆψεν· ἀντιτύπῳ γὰρ ἡ πλάσις οἰκεῖον· καὶ γὰρ περὶ τῶν ἀγγέλων οὐκ εἴρηται· 276 ὁ πλάσας ἀγγέλους, ἀλλ' "ὁ ποιῶν ἀγ γέλους αὐτοῦ πνεύματα." καὶ περὶ τῆς γῆς εἴρηται ὡς παχέος σώματος· "καὶ τὴν ξηρὰν αἱ χεῖρες αὐτοῦ ἔπλασαν." ταῦτα δὲ οὐχ, ὅτι κατὰ τοὺς ἀνθρώπους θεὸς χερσὶ διαπλάττει, εἴρηται, ἀλλ' ὅτι ἑκάστῳ τὸ οἰκεῖον ἡ θεία παίδευσις ἐπιφέρει ὄνομα, τὴν μὲν πλάσιν ὡς εἴπομεν τῷ σώματι, τὴν δὲ ποίησιν τῇ ψυχῇ. ὅμοιον τῷ "εἰς δὲ γῆν με πάλιν ἀποστρέφεις" τὸ τῷ Ἀδὰμ εἰρημένον· "γῆ εἶ καὶ εἰς γῆν ἀπελεύσει." παρατηρητέον ὅτι, ἐάν τι περὶ συνθέτου λέγηται, οὐκ ἀνάγκη περὶ παντὸς μέρους αὐτὸ νοεῖν. ἐὰν γὰρ λέγηται· καὶ ἦν ∆αυὶδ πρᾶος ἢ Μωσῆς, οὐ περὶ τοῦ σώματος αὐτοῦ τοῦτο νοοῦμεν. ἐὰν δέ· καὶ ἦν ∆αυὶδ "πυρράκης μετὰ κάλλους ὀφθαλμῶν", περὶ τοῦ σώματος αὐτὸ διανοούμεθα, οὐ περὶ ψυχῆς. καὶ ἐνταῦθα εἰ λέγεται· "εἰς δὲ γῆν με πάλιν ἀποστρέφεις", οὐ δεῖ λογίζεσθαι, ὅτι περὶ τῆς ψυχῆς τοῦτο λέγεται. ἦ οὐχ ὥσπερ γάλα με ἤμελξας, ἐτύρωσας δέ με ἴσα τυρῷ; τὸ σπέρμα, ἐξ οὗ συνίσταται τὸ ζῷ ον, ὡς γάλα ἀμελχθὲν λέγει· καὶ ὥσπερ τὸ γάλα συστρεφόμενον τυρὸς γίνεται, οὕτω καὶ τὸ σπέρμα συστραφὲν φύσις γίνεται· κατάστασις δέ ἐστιν αὕτη πρὸ τοῦ ἐμβρύου· τὸ γὰρ καταβληθὲν εἰς 277 τοὺς αὔλακας τῆς ὑστέρας σπέρμα, ὅταν συστραφῇ οἷα τυρός, γίνεται φύσις· ὅπερ λοιπὸν διαπλάττεται ἤ, ὡς ἡ γραφή φησιν, "ἐξεικονίζεται" καὶ δέχεται ὥσπερ χαρακτῆρας. ὅταν δὲ διαστῇ τὰ μέλη καὶ ἕκαστον ἰδίᾳ γένηται καὶ κινῆται λοιπὸν οἷα ζῴου χεὶρ ἢ πούς, τότε ἐμβρύου μ̣ὲν ἡ ἀπότεξις ἀποδείκνυσιν εἰς τὸ φανερὸν τὸ ζῷον. ταῦτα πάντα οὖν ἐμπεριλαμβάνει, διὰ μὲν τοῦ "μνήσθητι, ὅτι πηλόν με ἔπλασας" τὴν ἐξ ἀρχῆς κτίσιν τοῦ Ἀδὰμ σημαίνων, διὰ δὲ τοῦ "ἦ οὐχ ὥσπερ γάλα με ἤμελξας" τὰς κατὰ διαδοχὴν συνισταμένας γενέσεις. πάντα οὖν ταῦτα διέξεισιν, τὸ δημιούργημα τοῦ θεοῦ ὑποδεικνύς, ἵν' δι ἐκ τούτου ἢ δι' εὐχῆς εἰς ἔλεον ἐκκαλέσηται. τὸ "ἤμελξας" οὖν λέγει τῷ θεῷ δεικνύς, ὅτι αὐτοῦ ἐνεργείᾳ ἡ γνησία τῶν σπερμάτων καταβολὴ γίνεται. δέρμα καὶ κρέας με ἐνέδυσας, ὀστέοις δὲ καὶ νεύροις με ἐνεῖρας. τούτῳ χρῶνται οἱ βουλόμενοι δεῖξαι, ὅτι, οὓς ἐνέδυσεν ὁ θεὸς δερματίνους χιτῶνας, τὰ σώματά ἐστιν ταῦτα τὰ παχέα. καὶ γὰρ ἐν τῇ Γενέσει εἴρηται· "καὶ ἐποίησεν ὁ θεὸς τῷ Ἀδὰμ καὶ τῇ γυναικὶ αὐτοῦ χιτῶνας δερματίνους καὶ ἐνέδυσεν αὐτούς." ἀλλ' 278 "ἐποίησεν τῷ Ἀδὰμ καὶ τῇ γυναικὶ αὐτοῦ", ἵνα δείξῃ, ὅτι κατάλληλον "ἄρρενι καὶ θηλείᾳ" ἔνδυμα πεποίηκεν. σαφές, ὅτι "δέρμα καὶ κρέας" ἐνταῦθα τὸ σῶμά φησιν· συνάπτει γὰρ ἑξῆς τὰ διακρατητικὰ τούτου λέγων· "ὀστέοις δὲ καὶ νεύροις με ἐνεῖρας." ὅλην οὖν τὴν ὁδὸν καὶ ἁρμονίαν τῆς συστάσεως τοῦ σώματος ἀπαγγέλλει διά τε τῶν πρὸ τούτων καὶ αὐτῶν τῶν ἐγκειμένων. σημειωτέον, ὅτι φαίνεται τῆς ψυχῆς ταῦτα ῥήματα· αὕτη γάρ ἐστιν ἡ ἐνδυσαμένη τὸ δέρ μα καὶ τὸ κρέας ὀστέοις τε καὶ νεύροις ἐνερθεῖσα· ὅπερ σημαίνει προτέραν αὐτὴν εἶναι τῶν ἐνδυμάτων καὶ τοῦ ἐνδεδύσθαι· ὑποκειμένη γὰρ ἐνδέδυται. ζωὴν δὲ καὶ ἔλεος ἔθου παρ' ἐμοῦ, ἡ δὲ ἐπισκοπή σου ἐφύλαξέν μου τὸ πνεῦμα. ἐπεὶ μὴ αὐτὰ καθ' ἑαυτὰ τὸ δέρμα καὶ το κρέας καὶ «τὰ» ὀστᾶ καὶ νεῦρα ζωὴν ἔχει, παρουσίᾳ δὲ ψυχῆς ζωτικὰ κινήματα ἔχει– ἀναχωρησάσης γοῦν αὐτῆς οὐδὲν ἔχει ζωτικόν–, φησίν, ὅτι οὐκ ἔπλασας μόνον καὶ

The Possibility of God and the Nature of Sin§63

63Having made me consisting of flesh and skin and bone and nerves, you clothed me, but also, 'you have practiced life and mercy toward me.' Through 'life' it signifies that the creation is placed in existence, but through 'mercy' the providential grace. For since it happens that one must also endure attacks against such a life, there is a need for mercy, as it is said: 'you have practiced life and mercy toward me.' For the Creator God does not act according to debt, but according to mercy and goodness; for it has come to be that he grants life to favorable matter rather by mercy than by any other way.

Furthermore, what follows declares more clearly the things concerning providence and its care: 'your oversight has preserved my spirit,' saying 'spirit' for the soul. For although 'spirit' signifies many things, here it signifies the soul; for if James says, 'just as the body without the spirit is dead' (James 2:26), and Stephen, encountering God and saying, 'Lord, receive my spirit' (Acts 7:59), he signifies the soul. Having these thoughts within yourself, I know that you are able to do all things; nothing is unable for you.

God does not possess from without those things which he is said to possess; for everything that is, being simple and existing without mixture, does not take in anything from without; for he is uncomposite. For the Creator, and the Good, and the Light, and the All—if he is rightly theologized—is these things according to his essence. And 'you are able to do all things' should be heard faithfully and prudently, so that we do not fall into the folly of the opinionated.

And what is said is clear when used by a division thus: of the powers, some are active and others are passive. The active ones are such as we perform, and the passive ones are such as we undergo, which are directed toward the activities. Therefore, if it is said that God is able to do all things, one must not attribute to him also the passive powers; for it is not possible to say that he becomes something else—for he does not possess powers according to contingency—nor is it to be said that he is able to lie, or change, or deny himself. Therefore, I say, those things are possible for God which are fitting for God. For some, including Porphyry and his like, reason in a way that if all things are possible for God, including lying, and if all things are possible for the faithful, then he is able to make a bed and to make a man. But this is not what is meant, but just as, if it is said all things are possible for the physician...

Regarding medicine, I say that all things are possible to the pilot, those things which suit his art; so if I say all things are possible to God or to the faithful, I say this: that what suits God is possible for God, and what suits the faithful is possible for the faithful. These are the things made right through faith.

For the Scripture also knows this, it says concerning God: 'If we deny, he remains faithful. For he cannot deny himself' (2 Tim 2:13). And again: 'In whom it is impossible to lie to God' (Heb 6:18). Likewise, with understanding, the 'it is not able for you' must be avoided, which can be understood by analogy with what was said in the Gospel: 'All things were made through him, and without him nothing was made' (John 1:3). Consider, then, whether it is appropriate to think so in this way: evil is a 'non-being'; indeed, those participating in it are called non-existent because of their neglect: 'For you will not deliver the scepter to those who are not.' It is also said: 'Calling things that are not as though they were,' 'that he might bring to nothing the things that are'—so that this is saying: the non-existent and evil 'is not able' for you; for it is possible to turn away from sinning.

For if I sin, 'keep me; from lawlessness you have not made me innocent' (Ps 119:117). He says this reasonably; for since I know him to be creator and provider of himself and of all things, he follows by teaching also concerning his patience. For he himself knows, according to the blessed David, that 'he does not bring wrath every day' (Ps 103:9). But God guards the one sinning, not desiring him to sin—'for he does not desire the death of the sinner as the desire for repentance' (Ezek 33:11)—but so that, giving the law which forbids sinning, he might cause the one practicing it to hate evil. He also rebukes the friends who suppose that he suffers through sin, teaching them that God does not give judgment at the same time as the sinning, so that they too might reckon this according to themselves. And he teaches the turnability of human nature through 'from lawlessness you have not made me innocent,' while also presenting a pattern of moderation and indicating the succession of Adam, showing sin to be common to men. We do not say this, that the saints are subject to transgression by choice, but by succession, as was said. For just as a child born of an idolater does not have...

Greek · §63

κρέας καὶ δέρμα καὶ ὀστᾶ καὶ νεῦρα πεποιηκὼς ἐνέδυσάς με, ἀλλὰ καὶ "ζωὴν καὶ 68 ἔλεον ἔθου παρ' ἐμοῦ". καὶ διὰ μὲν τοῦ ζω279 ὴν τεθηκέναι τὸ τῆς δημιουργίας οἰκεῖον σημαίνει, διὰ δὲ τοῦ ἐλέου τὴν προνοητικὴν χάριν. ἐπεὶ γὰρ συμβαίνει καὶ ἐπιβουλὴν ὑπομείνειν τὴν ζωὴν τὴν το̣ιαύτην, ἐλέου χρεία, δι' ὅπερ εἴρηται· "ζωὴν καὶ ἔλεον ἔθου παρ' ἐμοῦ." οὐ γὰρ κατὰ χρέος, ἀλλὰ κατ' ἔλεον καὶ ἀγαθότητα δημιουρ γεῖ θεός· τὸ γὰρ εὐπαθεῖ ὕλ̣ῃ̣ ζ̣ω̣ὴν δωρήσασθαι ἐλέῳ μᾶλλον ἢ ἑτέρῳ τινὶ γέγονεν. ἔτι δὲ σ̣αφέστερον τὰ περὶ τῆς προνοίας καὶ κηδεμονίας αὐτῆς τὸ ἑξῆς δηλοῖ φάσκον· "ἡ δὲ ἐπισκοπή σου ἐφύλαξέν μου τὸ πνεῦμα", πνεῦμα λέγων τὴν ψυχήν. εἰ γὰρ καὶ πολλὰ σημαίνει τὸ πνεῦμα, ἀλλὰ νῦν τὴν ψυχὴν δηλοῖ· ἐὰν γὰρ λέγῃ Ἰάκωβος· "ὥσπερ τὸ σῶμα χωρὶς πνεύματος νεκρόν ἐστιν", καὶ Στέφανος ἐντυγχάνων τῷ θεῷ καὶ λέγων· "κύριε, δέξαι τὸ πνεῦμά μου", τὴν ψυχὴν σημαίνει. ταῦτα ἔχων ἐν σεαυτῷ οἶδα ὅτι πάντα δύνασαι· ἀδυνατεῖ δέ σοι οὐδέν. οὐκ ἔξωθεν ὁ θεὸς ἔχει, ἃ ἔχειν λέγεται· πᾶν γάρ, ὅ ἐστιν, ἁπλοῦς ὤν ἐστιν καὶ ἀσύνθεντος ὑπάρχων, οὐ προσλαμβάνων ἔξωθέν τι· ἀπροσδεὴς γάρ. καὶ γὰρ δημιουργὸς καὶ ἀγαθὸς καὶ φῶς καὶ πᾶν, εἴ τι ὀρθῶς θεολογεῖται, κατ' οὐσίαν αὐτῷ πρόσ280 εστιν. πιστῶς δὲ καὶ φ̣ρονίμως ἀκουστέον τοῦ "πάντα δύνασαι", ἵνα μὴ ὑποπέσωμεν τῇ τῶν δοκητῶν ἀνοίᾳ. ἔστιν δὲ σαφὲς τὸ λεγόμενον διαιρέσει χρησαμένοις οὕτως· τῶν δυνάμεων αἱ μέν εἰσιν ἐνεργητικαί, αἱ δὲ παθητικαί. καὶ ἐνεργητικαὶ μέν εἰσιν, καθ' ἃς ποιοῦμεν, παθητικαὶ δέ, καθ' ἃς γινόμεθα, αἱ καὶ ·····λ̣ουσα̣ι πρὸς τὰς ἐνεργείας. ε᾿̣ὰν οὖν λέγηται ὁ θεὸς πάντα δύνασθαι, οὐ δεῖ προσάπτειν αὐτῷ καὶ τὰς παθητικὰς δυνάμεις· οὐ γὰρ οἷόν τε εἰπεῖν αὐτὸν γενέσθαι ἄλλο τι–οὐ γὰρ ὑπάρχουσιν αὐτῶι αἱ κατ' ἐπιτηδειότητα δυνάμεις–οὐδὲ λεκτέον, ὅτι δύναται ψεύδεσθαι ἢ μεταβάλλεσθαι ἢ ἀρνήσασθαι ἑαυτόν. ἃ ἁρμόζει οὖν θεῷ, δυνατὰ αὐτῷ λέγω. σοφίζονται γάρ τινες, ὧν ἐστι καὶ Πορφύριος καὶ ὅμοιοι, ὅτι εἰ πάντα δυνατὰ τῷ θεῷ, καὶ τὸ ψεύσασθαι, καὶ εἰ πάντα δυνατὰ τῷ πιστῷ, δύναται καὶ κλίνην ποιῆσαι καὶ ἄνθρωπον ποιῆσαι. οὐ τοῦτο δὲ σημαίνεται, ἀλλ' ὥσπερ, ἐὰν λέγηται πάντα δυνατὰ τῷ ἰατρῷ, περὶ ἰατρικῆς λέγω, καὶ πάντα δυνα τὰ τῷ κυβερνήτῃ, τὰ ἁρμόζοντα τῇ τέχνῃ αὐτοῦ φημι, οὕτως ἐὰν λέγω πάντα δυνατὰ τῷ θεῷ ἢ 281 τῷ πιστῷ, τοῦτο λέγω, ὅτι ἃ ἁρμόζει θεῷ θεῷ δυνατά, καὶ ἃ ἁρμόζει πιστῷ δύναται πιστός. ταῦτα δέ ἐστιν τὰ διὰ πίστεως κατορθούμενα. ὅτι δὲ καὶ ἡ γραφὴ τοῦτο οἶδεν, φησὶν περὶ θεοῦ· "εἰ ἀρνησόμεθα, αὐτὸς πιστὸς μένει. ἀρνήσασθαι γὰρ ἑαυτὸν οὐ δύναται." καὶ πάλιν· "ἐν οἷς ἀδυνατὸν ψεύσασθαι τὸν θεόν." ὡσα̣υ´̣τως δὲ καὶ μετὰ συ̣νέσ̣εως τὸ "ἀδυνατεῖ δέ σοι οὐδὲν" ἐκλημπτέον, ὅπερ ἐκ παραλλήλου οἷόν τε νοῆσαι τῷ φθάσαντι κατὰ τὸ λεχθὲν ἐν τῷ εὐαγγελίῳ· "πάντα δι' αὐτοῦ ἐγένετο καὶ χωρὶς αὐτοῦ ἐγένετο οὐδέν." συνεπίσκεψαι δέ, εἰ καὶ οὕτως αὐτὸ νοῆσαι προσήκει· ἡ κακία «μὴ» ὄν ἐστιν ἀμέλει γοῦν οἱ μετέχοντες αὐτῆς μὴ ὄντες λέγονται· "μὴ παραδῷς γὰρ τὸ σκῆπτρόν σου τοῖς μὴ οὖσιν." εἴρηται καί· "ὁ καλῶν τὰ μὴ ὄντα ὡς ὄντα", "ἵνα τὰ ὄντα καταργήσῃ"–ἵν' ᾖ τοῦτο λέγων· τὸ μὴ ὂν καὶ ἡ κακία «ἀ»δυνατεῖ σοι· τρεπτοῦ γὰρ τὸ ἁμαρτάνειν οἰκεῖον. ἐάν τε γὰρ ἁμάρτω, φυλάξεις με· ἀπὸ δὲ ἀνομίας οὐκ ἀθῷόν με πεποίηκας. εἰκότως τοῦτο λέγει· ἐπεὶ γὰρ δημιουργὸν καὶ προνοητὴν ἑαυτοῦ τε καὶ τῶν ὅλων οἶδε_6_ν_ _α_ὐ6τόν, ἀκολούθως καὶ περὶ μακροθυμίας αὐτοῦ διδάσκει. ἐπίσταται γὰρ καὶ αὐτὸς κατὰ 282 τὸν μακάριον ∆αυίδ, ὅτι "οὐκ ὀργὴν ἐπάγει καθ' ἑκάστην ἡμέραν." φυλάττει δὲ τὸν ἁμαρτάνοντα θεὸς οὐ βουλόμενος αὐτὸν ἁμαρτάνειν–"οὐ βούλεται γὰρ τὸν θάνατον τοῦ ἁμαρτωλοῦ ὡς τὴν μετάνοιαν"–ἀλλὰ ἵνα νόμον διδοὺς τὸν κωλύοντα ἁμαρτάνειν, ὅπως μισήσῃ κακίαν ὁ ἐνεργῶν αὐτήν. ἠρέμα δὲ καὶ ἐλέγχει τοὺς φίλους οἰομένους, ὅτι δι' ἁμαρτίας πάσχει, διδάσκων αὐτούς, ὅτι οὐχ ἅμα τῷ ἁμαρτῆσαι θεὸς ἀποδίδωσιν, ἵνα καὶ αὐτοὶ ἐκ τῶν καθ' ἑαυτοὺς τοῦτο λογίσωνται. διδάσκει δὲ καὶ τὸ τρεπτὸν τῆς φύσεως τῶν ἀνθρώπων διὰ τοῦ "ἀ πὸ δὲ 69 ἀνομίας οὐκ ἀθῷόν με πεποίηκας", ἅμα καὶ μετριότητος δ»ε»ῖγμα ἐκφέρων καὶ τὴν κατὰ διαδοχὴν τοῦ Ἀδὰμ ὑποδ»ε»ικνὺς ἁμαρτίαν κοινὴν οὖσαν ἀνθρώπων. οὐ τοῦτο δέ φαμεν, ὅτι οἱ ἅγιοι ὑπόκεινται τῇ παραβάσει κατὰ προαίρεσιν, ἀλλὰ κατὰ διαδοχήν, ὡς ἐλέχθη. ὡς γὰρ ὁ γεγεννημένος παρ' εἰδωλολάτρῃ βρέφος ὢν οὐκ ἔχει

The Nature of Job's Trials§64

64Sin, which is like a stain, is caused by a corrupt upbringing; likewise, regarding the saints, one must consider a lapse as non-voluntary. Thus it has been said, 'For all have sinned' (Rom 3:23). We say that the sins of the saints are a path toward virtue.

Just as one learning to write, since he cannot write well immediately, stumbles during the learning process—not such that it is considered corrupt as if someone were writing evil by malicious intent—so also the one striving toward virtue, if he first stumbles through ignorance, is not to be punished. For if he were impious, woe to me! If he were righteous, I would not be able to bow my head. He might say, 'If I sin by choice, woe to me; but if, as we have previously stated, I have it only by succession from Adam, again I will not be able to bow my head as one completely cleansed of filth.' For of sins, those from our own choice stand as bad, but those are different as previously stated; for punishment follows those from choice, but purification is owed to those from ignorance. He might say, 'Even if I am righteous, I do not think greatly, knowing the obvious.' For many, having spoken highly of themselves, fell in practice.

And 'Pay attention, then, O Pharisee, speaking about God: did you not then speak truly?' (Luke 18:9); but the one who was self-important did not have the words accepted. It has been said regarding the lowly one, that 'this one descended having been justified by Him.' But I am full of dishonor. The sign of human weakness is thin, for man is full of dishonor by being a body surrounded by such a thing, about which Paul says: 'It is sown in dishonor, it is raised in glory' (1 Cor 15:43).

And I am hunted like a lion for slaughter. Thinking myself to be full of dishonor according to the previously stated sense, the enemy seeks to cast me down through those standing around, as if surrounding with dogs, and tries to envelop me with nets. But the lion is a great animal. It has been said: 'A lion is stronger than cattle.' 'For the righteous has become like a lion.' However, the one set out for a combatant knows that some beast is trying to hunt him; and this is the adversary, the devil. And he now calls the slip into sin a 'slaughter'; for slaughter is often said even regarding punishment. The magnitude of the assault against himself appears to exceed...

Through the saying, 'I am prowling like a lion' (Job 10:24), it is meant that the enemy is like a lion driving the wild beasts and not leaving him to avoid temptation. This is not arrogance, but it reveals the plot. For again, 'you turn me terribly' (Job 7:19). It shows that even if I prowl like a lion, so many things have surrounded me, but they do not attack by themselves; for the permission is small. If God had not permitted, the prowler would not have had the power.

The 'turning' must be understood actively as the change that happened to Job from wealth to poverty and from health to sickness; much of text missing has come to him. 'Renewing against me my distress' signifies the successive onslaughts of the attackers. For just as an enemy, being repelled from the opposing sides, prepares himself again to fight, the one who has taken authority devises new pains like against a man, increasing the affliction in magnitude.

This is shown by: 'while he was still speaking, another messenger came' (Job 33:23). For the calamities were frequent and successive. 'And with great wrath I used you; you brought trials upon me' (Job 7:18). And here again the magnitude of the afflictions is shown, not ceasing, but making it known to friends that this exceeding wrath is not, as one might think, because of sin, if one were to judge his life.

Anger here should not be understood as a passion, but as the attacking onslaught, just as Moses says to God: 'You sent out your wrath and consumed them like a reed' (Psalm 106:10). Some suffer because of sin; but here it is shown through 'you brought trials upon me' that it is not because of sins; for those being punished in this manner are not said to undergo trials. Thus, the bringing of trials must be understood not as if they had fallen upon them by their own fault.

And this happens, which the disciples were taught in the prayer not to let happen: 'lead us not into temptation' (Matthew 6:13). Why then did you bring me out of the womb, and I did not die? And my eye did not see, and as if I did not exist, I became. Someone might think this to be out of malice, but he is turned from what was said toward God: 'But it is otherwise with you...'

Greek · §64

ἁμαρτίαν, τοῦτ' αὐτὸ δὲ ὥσπερ μολυσμὸν ἔχει παρὰ τοιούτοις γεννηθῆναι τῆς ἀνατροφῆς μεμπτῆς οὔσης, οὕτω καὶ περὶ τοὺς ἁγίους δεῖ νοεῖν παράπτωμα οὐχ ἑκούσιον. οὕτω καὶ εἴρηται· "πάντες γὰρ ἥμαρτον". λέγομεν δὲ τῶν ἁγίων τὰ ἁμαρτήμα283 τα ὁδὸν ἐπ' ἀρετὴν εἶναι. καὶ ὥσπερ, εἴ τις γράφειν μανθάνων, ἐπεὶ οὐ δύναται ἁθρόως καλῶς γράψαι, διαπταίει ἐν τῷ μανθάνειν τοῦ πταίσματος αὐτοῦ οὐχ οὕτω τυγχάνοντος μεμπτοῦ, ὡς εἰ ἐθελοκάκως τις γράφοι κακόν, οὕτω καὶ ὁ ἐπὶ τὴν ἀρετὴν ὁρμώμενος, εἰ πρῶτον ἀγνοίαι σ̣φάλλεται, οὐ κολαστ̣έος. ἐάν τε γὰρ ἀσεβὴς ὦ, οἴμμοι. ἐάν τε ὦ δίκαιος, οὐ δύναμαι ἀνακύψαι. λέγοι ἄν, ὅτι εἴ τε προαιρετικῶς ἁμάρτω, οἴμμοι, εἴ τε, ὡς προαποδεδώκαμεν, τὸ ἐκ διαδοχῆς μόνον ἔχω τοῦ Ἀδάμ, πάλιν οὐδ' οὕτω ἀνακύψαι δυνήσομαι ὡς παντὸς ἀπηλλαγμένος ῥύπου. τῶν γὰρ ἁμαρτημάτων τὰ μὲν ἐκ τῆς ἡμετέρας προαιρέσεως φαύλως ὑφίσταται, τὰ δὲ ὡς προείρηται· καὶ τοῖς μὲν ἐκ προαιρέσεως κόλασις ἕπεται, τοῖς δὲ ἐξ ἀγνοίας κάθαρσις χρεωστεῖται. δύναται δὲ λέγειν, ὅτι εἰ καὶ δίκαιός εἰμι, ἀλλ' οὐ μεγαφρονῶ τὸ ἀ´̣δ̣η̣λον ἐπιστάμενος. πολλοὶ γὰρ περιαυτολογήσαντες πράγματι ἐπέπεσαν. καὶ πρόσσχες γε δὴ ὁ Φαρισαῖος ἐπὶ θεοῦ λέγων μὴ ἄρα ἀληθῶς ἔλεγεν; τῷ δὲ περίαυτα εἶναι τὰ ῥήματα οὐκ ἔσχεν ἀποδοχήν. ἀμέλει εἴρηται περὶ τοῦ ταπ»ε»ινοῦ, 284 ὅτι "κατέβη οὗτος δεδικαιωμένος παρ' ε ἐκεῖνον." πλήρης δὲ ἀτιμίας εἰμί. τὸ τῆς ἀνθρωπίνης ἀσθεν»ε»ίας σαθρὸν σημαίνει πλήρης γὰρ ἀτιμίας ἐστὶν ὁ ἄνθρωπος τῷ περικεῖσθαι σῶμα τοιοῦτο, περὶ οὗ Παῦλός φησιν· "σπείρεται ἐν ἀτιμίᾳ, ἐγείρεται ἐν δόξῃ." ἀγρεύομαι δὲ ὥσπερ λέων εἰς σφαγήν. πλήρης με ἀτιμίας ὄντα κατὰ τὴν̣ προαποδοθεῖσαν ἔνν̣οιαν οἰόμενος καταβάλλειν ὁ ἐχθρὸς διὰ τῶν περιεστηκότων ὡσπερεὶ κυσὶν καὶ δικτύοις περιβάλλειν πειρᾶται. ὁ λέων δὲ μέγα ζῷον ὑπάρχει. εἴρηται· "λέων ἰσχυρότερος κτηνῶν." "δίκαιος γὰρ ὥσπερ λέων πέποιθεν." ὅμως ὁ παρατεταγμένος πρὸς ἀντίπαλον οἶδεν, ὅτι ἀγρ α εῦσαί τις αὐτὸν πειρᾶται· οὗτος δέ ἐστιν ὁ ἀντίδικος διάβολος. σφαγὴν δὲ λέγει νῦν τὴν ὑπόπτωσιν εἰς ἁμαρτίαν· λέγεται γὰρ καὶ ἐπὶ κολάσεως ἡ σφαγὴ πολλάκις. ἐμφαίνει τὸ μέγεθος τῆς καθ' ἑαυτοῦ ἐπιβουλῆς ὑπερβαλλούσης διὰ τοῦ λέγειν, ὅτι οὕτως "ἀγρεύομαι ὥσπερ λέων" τοῦ ἐχθροῦ καθάπερ λέοντι ἐπάγοντος τὰς πάγας καὶ μη δὲν παραλιπόντος εἰς πειρασμόν. τοῦτο δὲ οὐχ ὑπεροψίᾳ, ἀλλὰ φανερώσει τῆς ἐπιβουλῆς εἴρηται. πάλιν γὰρ μεταβα285 λὼν δεινῶς με ὀλέκεις. παρίστησιν, ὅτι εἰ καὶ ἀγρεύομαι ὥσπερ λέων αλλα τοσούτων μοι περιεστηκότων, ἀλλ' οὐκ αὐθεντοῦσιν αὐτοὶ τῆς ἐπιφορᾶς· σὴ γάρ ἐστιν ἡ συνχώρης ε ις. εἰ μὴ γὰρ θεὸς συνεχώρησεν, ὁ ἀγρεύων οὐκ εἶχεν ἐξουσίαν. τὸ δὲ "μεταβαλὼν" ἐνεργητικῶς α᾿̣κ̣ούειν δεῖ ὡς τῆς μεταβολῆς περὶ τὸν Ἰὼβ γεγενημένης ε᾿̣κ̣ πλούτου εἰς πενίαν κα̣ὶ ἐξ ὑγιαίνον̣τος εἰς νοσοῦντα, ··ω̣ν πολλὴ ····· της προσγέγονεν. ἐπανακαινίζων ἐπ' ἐμὲ τὴν ἔτασίν μου. τὴν ἀλλεπάλληλον τῶν ἐπιπόνων ἐπίτασιν σημαίνει. καθάπερ γὰρ πολέμιος ἀποκρουόμενος ἐκ τῶν ἐναντίων πάλιν ἑαυτὸν παρασκευάζει πρὸς τὸ καταπολεμεῖν, τὸν αὐτὸν τρόπον ὡς πρὸς ἀνδρ»ε»ῖον ἀεὶ καινὰς ὁ λαβὼν τὴν ἐξουσίαν ἐπινοῶν ἀλγηδόνας εἰς μέγεθος ἐξῆρεν τὴν θλῖψιν. τοῦτο δ»ε»ίκνυται ἐκ τοῦ· "ἔτι τούτου λαλοῦντος ἦλθεν ἕτερος ἄγγελος·" πυκναὶ γὰρ καὶ ἀλλεπάλληλοι αἱ ἀνίαι ἐγίγνοντο. ὀργῇ δὲ μεγάλῃ μοι ἐχρήσω· ἐπήγαγες δὲ ἐπ' ἐμὲ πειρατήρια. καὶ ἐνταῦθα πάλιν τὸ μέγεθος τῶν θλιβηρῶν ἐμφαίνει, οὐκ ἀποκάμνων, ἀλλὰ παριστῶν τοῖς φίλοις γνῶναι, ὅτι ἡ ὑπερβάλλουσα αὕτη ὀργὴ οὐχ, ὡς ὑπε286 νόουν, δι' 70 ἁμαρτίας ἐστιν, εἰ συμβάλοιεν αὐτοῦ τὸν βίον. ὀργὴν δὲ ἐνταῦθα οὐ πάθος ἐκλαβεῖν δεῖ, ἀλλὰ τὴν ἐπίπονον ἀγωγήν, καθὰ καὶ Μωσῆς πρὸς θεόν φησιν· "ἐξαπέστειλας τὴν ὀργὴν καὶ κατέφαγεν αὐτοὺς ὡς καλάμην," ε····οι μὲν δι' ἁμαρτίας· ἐνφαίνει δὲ ἐνταῦθα διὰ τοῦσ "ἐπήγαγες δὲ ἐπ' ἐμὲ πειρατήρια", ὅτι οὐ δι' ἁμαρτ̣ι´̣α̣ς̣· ο̣ἱ γὰρ τούτῳ τῷ τρόπῳ κολαζόμενοι οὐ πειρατήρια ὑφεστάναι λέγονται. οὕτω δὲ νοητέον τὸ ἐπῆχθαι τὰ πειρατήρια, οὐχ ὡς ὑποπέσῃ αὐτοῖς. γ ε ίνεται δὲ καὶ τοῦτο, ὅπερ μὴ γενέσθαι ἐδιδάσκοντο ἐν τῇ εὐχῇ λέγειν οἱ μαθηταί· "μὴ ε»ἰ»σενέγκῃς ἡμᾶς εἰς πειρασμόν." ἵνα τί οὖν ἐκ κοιλίας με ἐξήγαγες, καὶ οὐκ ἀπέθανον; ὀφθαλμὸς δέ με οὐκ εἶδεν, καὶ ὥσπερ οὐκ ὢν ἐγενόμην. τοῦτο οἰηθείη τις εἶναι ἐξ ἀποκακήσεως, ἀλλὰ ἀνατρέπεται ἐκ τοῦ εἰρημένου πρὸς τοῦ θεοῦ· "ο»ἴ»ει δέ με ἄλλως σοι

The Vanity of Life and the Struggle of the Saints§65

65Has it become a matter of worldly use so that you might appear righteous? He who spoke briefly is not contradicting this, saying: 'If I were impious, woe is me' (Job 3:3), but he wishes to demonstrate the bitterness of life, which a trivial man would not do; for there is pleasure in this living. Furthermore, he wants the cause to be shown clearly even to friends, through which he did not die at the same time as emerging from the womb; and it is clear that because it is destined to be, the aim is manliness.

The struggle after the flesh is also shown in another way, concerning which Paul writes: 'If we have hope in this life only, we are most to be pitied of all men' (1 Cor 15:32). And he perceives both the pleasant things of life and the bitter ones. For no one being released from the flesh finds pleasure in wealth, in debauchery, nor is he carried by the evil things. Having tested this life and the pleasant things in it—for he had been happy in many ways and was indeed rich and healthy—having fallen from these things into their opposites, and having become experienced in these things through works, having known their vanity, he instructs us not to have desire for them by saying: 'Why then did you bring me out from the womb and I did not die, my eye not having seen, so that I might not become as one who is not?' (Job 10:1).

The vanity of the combatants in this life, such as wealth, is shown from: 'Do not fear when a man becomes rich or when the glory of his house increases, for he will not receive all things in his dying' (Prov 23:17)—for all these things do not follow the one being released from them—'for the glory of his house will not descend together with him.' For in this living, such people have trusted only. And if the saints desire, like the blessed Paul, 'having a desire to depart and to be with Christ' (Phil 1:23), to be released from life, they nevertheless accept the judgment from God. Yet the saints, quite naturally, have a desire for the body to be outside. For it is not saints alone, but also those outside the proclamation.

while existing purely in essence

Greek · §65

κεχρηματικέναι ἢ ἵνα ἀναφανῇς δίκαιος;" οὐκ ἀντιδοξῶν οὖν τοῦτο λέγει ὁ πρὸ βραχέος εἰπών· "ἐάν τε γὰρ ἀσεβὴς ὦ, οἴμμοι", ἀλλὰ τὸ πικρὸν τοῦ βίου δηλῶσαι βουλόμενος, ὅπερ οὐκ ἂν ποιήσειεν φαῦλος· ἥδεται 287 γὰρ ἐπὶ τῷ ζῆν τούτῳ. ἄλλως τε καὶ τὴν αἰτίαν δ»ε»ιχθῆναι βούλεται φανερῶς καὶ τοῖς φίλοις, δι' ἣν οὐκ ἀπέθανεν ἅμα τῷ ἐκ κοιλίας ἐξελθεῖν· δῆλον δέ, ὅτι διὰ τὸ μέλλειν εἶναι σκοπὸς ἀνδρ»ε»ίας. ὑποδείκνυται δὲ καὶ ἄλλως ἡ μετὰ σαρκὸς ἀγωγη´̣ σ̣ , περὶ ἧς γράφει Παῦλος· "εἰ ἐν ταύτῃ τῇ ζωῇ ἠλπικότες ἐσμὲν μόνον, ἐλεεινότεροι πάντων ἀνθρώπων ἐσμέν." καὶ τὰ ἡδέα τοῦ βίου καὶ τὰ π̣ικρὰ αἰσθάνεται. οὐδ̣εὶς γὰρ ἀπολ̣υ̣όμενος σαρκὸς ἥδεται ἐπὶ πλούτῳ, ἐπὶ ἀκολασίᾳ, οὐδὲ ἐπὶ τοῖς κακωτικοῖς ἀνιᾶται. πε»ι»ραθεὶ»ς» οὖν τῆς ζωῆς ταύτης καὶ τῶν ἐν αὐτῇ ἡδέων–εὐ´̣παι̣ς γὰρ καὶ πολύπαις καὶ πλούσιος γεγένηται ὑγίειάν τε σώματος ἔσχεν–μεταπεσόντων τῶν πραγμάτων εἰς τὰ τούτων ἐναντία καὶ τούτων ἐν πείρᾳ γενα´̣μενος καὶ αὐτοῖς ἔργοις τὸ ματαῖον αὐτῶν ἐγνωκώς, παιδεύει καὶ ἡμᾶς μὴ πόθον ἔχειν πρὸς αὐτὰ διὰ τοῦ λέγειν· "ἵνα τί οὖν ἐκ κοιλίας με ἐξήγαγες καὶ οὐκ ἀπέθανον", ὀφθαλμοῦ με μὴ θεασαμένου, ἵν' ὡς μὴ ὢν γένωμαι. δ»ε»ίκνυται τὸ ματαῖον τῶν ἐν τῶι βίῳ τούτῳ περιμαχήτων οἷον πλούτου ἐκ τοῦ· "μὴ φοβοῦ, ὅταν πλουτήσῃ ἄνθρωπος ἢ ὅταν πληθυνθῇ ἡ δόξα τοῦ οἴκου 288 αὐτοῦ, ὅτι οὐκ ἐν τῷ ἀποθνήσκειν αὐτὸν λήμψεται τὰ πάντα"–οὐ γὰρ ἕπεται τῷ ἀπαλλαττομένῳ ταῦτα–"οὐ γὰρ συνκαταβήσεται αὐτῷ ἡ δόξα τοῦ οἴκου αὐτοῦ." ἐν γὰρ τούτῳ τῷ ζῆν οἱ τοιοῦτοι μόνον πεποίθασιν. εἰ δὲ καὶ θέλουσιν οἱ ἅγιοι ὡς ὁ μακάριος Παῦλος "ἐπιθυμίαν ἔχων εἰς τὸ ἀναλῦσαι καὶ σὺν Χριστῷ εἶναι" ἀπαλλαγῆναι τοῦ βίου, ἀλλ' οὖν̣ ἐκδέχονται τὸ παρὰ τοῦ θεοῦ κρίμα. ἔχουσι δὲ πόθον τοῦ ἔξω̣ εἶναι σώματος οἱ ἅγιοι προσφο´̣ρως. οὐ γὰρ ἅγιοι̣ μόνοι, ἀλλὰ καὶ οἱ ἔξω τοῦ κηρύγματος τῆς ἀληθείας περὶ τῆς ψυχῆς τῆς ἀνθρώπου ὡς ἀθανάτου ἐκ̣λαμβάνουσιν. καὶ δῆλόν γε τ̣ὸ τοιοῦτον ἐκ τῶν συμβαινόντων αὐτῇ· μετέχει γὰρ ἁγίου πνεύματος, γνῶσιν δέχεται τῆς τριάδος· ὁμοιοῦται γὰρ τῷ θεῷ κατὰ τὸ δυνατόν, ἅπερ αὐτῇ συμβαίνει ἁπλῇ κατ' οὐσίαν ὑπαρχούσῃ, ἐξ ὧν τὸ ἀθάνατον αὐτῆς κυροῦται. δῆλον δέ, ὅτι κρ»ε»ίττων τυγχάνουσα τοῦ σώματος, ὅτε ἀμίγως ἔχει πρὸς αὐτό, καθαρωτέραν καὶ εἰλικρινεστέραν ἔχει τὴν ἐνέργειαν. καὶ ἔστω παράδ»ε»ιγμα τούτου πρόχειρον εἰς παράστασιν τοῦ τὰ κρ»ε»ίττονα μειγνύμενα τοῖς ἐλάττοσιν ἐλαττοῦσθαι, οἷον τὸ μέλι μιγὲν ἀψινθίῳ ἐλαττοῦται καὶ οἶνος ὕδατι. συνεζεύχθη δὲ οὐ κατὰ Μανιχαῖον, ἀλλ' ἀκολου289 θήσασα ····· ·····α ἐν ἑτέροις λο······ ····· ·· συνῆψεν δὲ αὐτὴν ····· ····ως ὁ δημιουργὸς τῷ σώματι εἰς ἕνωσιν πρὸς αυ᾿̣τὴν πλασθέντι, ·· η῾̣ σύστασις τῆς ζ̣ω̣ῆς ····· ····· ·ηται. ἐβούλετο ····· ····· ··τα αἴτια τοῦ ······· ····· ··ι· ἐβούλετο δὲ μὴ ····· ··· πειραθῆναι, ἀλλ' ὡς ε̣····· ·····ῆναι· ἀγαθὸν γὰρ ι̣·· ὑπὲρ ἀμφοτέρους τὸ ἔκτρωμα· ου᾿̣ γὰρ ἂν ἀγαθὸν ἐλέγετο, εἰ μὴ ὑπὲρ ······. ἀλλὰ καὶ περὶ τοῦ Ἰούδα λέγετ̣αι· "καλὸν ἦν αὐτῷ, εἰ οὐκ ἐγεννήθη." εἰ μὴ γὰρ αὐτῷ ········ ···· γεννηθῆναι ····· · οὐκ ἂν ἐκέκλ̣ητο. διὰ τί γὰρ ἐκ γαστρὸς εἰς μνῆμα οὐκ 71 ἀπηλλάγην; ἦ οὐκ ὀλίγος ἐστὶν ὁ χρόνος τοῦ βίου μου; τὸν τῆς ἀθανάτου ζωῆς χρόνον ἐννοῶν καὶ τοῦτον συνκρίνων τῇ παρούσῃ ζωῇ φησιν· οὐκ ὀλίγος ἐστὶν ὁ χρόνος τοῦ βίου μου, ὥστε βέλτιον̣ ἦν μὴ γεννηθῆναι; ταῦτα δὲ δ····· ···ν λέγει πα···ων····· ····ας μὴ ἐνδου̣··· αἰτια· τῆς ἐνταῦθα γενέσ̣εως. ἔασόν με ἀναπαύσασθαι μικρὸν πρὸ τοῦ με πορευθῆναι, ὅθεν οὐκ ἀναστρέφω. εὐχῆς τρόπῳ ταῦτα προφέρει. οὐ γὰρ αἱ ἐπικείμεναι ἀνίαι μικραὶ ἐτύγχανον οὐδ' ἀναισθήτως ἔφερεν τὰς ἀλγηδόνας. τοῦτο γὰρ οὐκ ἦν ἀνδρ_6_ε6ῖον, 290 εἰ οὐκ ᾐσθάνετο. διδάσκει δέ, ὅτι

The brevity of human life and the deceptive nature of eloquence§66

66He endured by the power of God, through which he prays thankfully. Paul also says these things: 'Not I, but the grace with me' (2 Cor 12:9). He wishes to set forth 'before having gone from whence one does not return' (Job 14:6). So it is not because of himself... but because he wished to instruct his friends with these things, who indeed set forth those standing upon the trivialities as bad, and those being delivered as serious. He wished to be fully assured of the judgment concerning himself.

It is not necessary to consider that Job denies a resurrection of the dead, but rather in this way: 'from whence one does not return' (Job 14:6)... in bitter life; for he knew that he would be raised incorruptible. Into a land of darkness and gloom, into a land of eternal darkness, where there is no light and one cannot see the life of mortals. And while experiencing pains, the most manly man was preaching concerning the coming age; in this way, he was not denying a resurrection when he said, 'before I had gone from whence I do not return' (Job 14:6).

And a land of gloom and darkness of eternal darkness, where there is no light nor the life of mortals, the Saint says he first gives to himself the lesser things; for he was not saying he was in the 'kingdom of the heavens' (Matt 13:43) and in the land of your promises, O God; he happened to be among the lesser ones. Then he wishes for those who hear to be instructed concerning the judgment, that a correction of actions had not yet occurred. It should be noted that he often says the name of the earth and also a bad disposition. By this is shown the 'you have sunk into the seat' and the 'they shall enter into the lowest parts of the earth.' They called upon the... upon the earthly ones. This fits those 'bearing the image of the swine.'

It is often said that the earth is the soul, but when it has virtue, it is good, and when it is stony and thorny, it is bad. Toward those loving the pleasure in this life, he says the heavy thing: 'there is no light nor to see the life of mortals.' Having understood, Sophar the Minean says: he who speaks much and is heard, or even the eloquent man, thinks himself to be righteous. Not having the proper reverence concerning the Saint, they were more impudent or offered it to him as fitting, thinking it was for him to speak much, since they did not know the purpose of the things being announced. And speaking much is judged not from the multitude...

Regarding the words: for there is a time when... of the things... it has; but when things are said differently, which happens... with five words... gapped. By using an attack against him as if he were saying much, it also appears probable that 'or he who is eloquent is thought to be righteous'. For many of those committing sin, by making the words impressive through the words themselves, think they are hiding sins by the probability of the words, wanting to deceive regarding the difficulty of the things done to them; but such is not the righteous Job testifying toward God. It was not appropriate, therefore, as it was said, that they approached him because they considered the sin of the cause of the things coming upon him to be the reason; through which error... he is taunted, that even if he... the words... he is not righteous for this reason.

Blessed, a child of a woman, short-lived. He uses a probable word now, but the appropriate knowledge of the man is left behind. He says, therefore, that even if someone is eloquent and through the probability of the words brought forth by himself is thought to be righteous, he must recognize that he is short-lived. Even if someone is blessed by God and thought to be long-lived—for they thought a man blessed to be long-lasting and for many years—yet even this one is short-lived as regards the coming age; in order to show him, desiring, that he does not have precise knowledge of the things, for being short-lived according to men. And this is evident from the following things being brought forward: and 'a child of a woman' signifies the man circumspectly.

We have this said by the Lord: 'No one is greater among the children of women than John' (Matt 11:11). Graciously, the arguments for this set forth Jesus apart from the children of women through a woman because he is the Virgin; and graciously we shall say that in his words... 'having come from a woman' signifies here the female of the name of the woman. And in reality, the human time is short; and of this is the sign said by Paul: 'If in this life we have only hoped, we are more to be pitied than all men' (1 Cor 15:19). For this is the life of the composite man. But if one approaches the life coming through the intellect, he will not be short-spirited by...

Greek · §66

θεοῦ δυνάμει ὑπέμεινεν, δι' ὧν εὔχεται εὐχαρίστως. ταῦτα καὶ Παῦλός φησιν· "οὐκ ἐγὼ δέ, ἀλλ' ἡ χάρις σὺν ἐμοί." θέλει δ' ἀνεθῆναι "πρὸ τοῦ πορευθῆναι, ὅθεν οὐκ ἀναστρέφει". οὔκουν διὰ τὸ ἑαυτὸν ····· ··, ἀλλὰ διὰ τὸ τοὺς φίλους παιδεῦσα̣ι̣ ταῦτα ηὔχετο, οἳ τοὺς μὲν ὑφισταμένους τὰ ἐπίπονα φαύλους ἐτίθεντο, τοὺς δ' ἀπαλλαττομένους σπουδαίους. ἐβούλετο πληροφορηθῆναι ······ τὸ περὶ α̣ὐτοῦ κρίμα. οὐ δεῖ λογίζεσθαι, ὅτ̣ι̣ ἀνα´̣στασιν νεκρῶν ἀναιρεῖ ὁ Ἰώβ, ἀλλ' οὕτ̣ω ····· ·· "ὅθεν οὐκ ἀναστρεφ··" ······ω̣ ι̣ν κατ' ἐ πίκηρον ζωήν· οἶδεν γάρ, ὅτι ἄφθαρτος ἀναστήσεται. εἰς γῆν σκοτ_6_ε6ινὴν καὶ γνοφεράν, εἰς γῆν σκότους αἰωνίου, οὗ «οὐ»κ ἔστιν φέγγος οὐδὲ ὁρᾶν ζωὴν βροτῶν. καὶ ἐν ταῖς ἀλγηδόσιν τυγχάνων ὁ ἀνδρ»ε»ιότατος ἐκήρυττεν περὶ μέλλοντος αἰῶνος· οὕτω»ς» οὐκ ἀναιρῶν ἀνάστασιν ἔλεγεν τὸ "πρὸ τοῦ με πορευθῆναι, ὅθεν οὐκ ἀναστρέφω". γνοφερὰν δὲ καὶ σκοτεινὴν γῆν τοῦ σκότους αἰωνίου, ἔνθα φέγγος οὐκ ἔστιν οὐδὲ ζωὴ βροτῶν, φησὶν αὐτὴν πρῶτ̣ον μὲν τὰ ἐλάττονα διδοὺς ἑαυτῷ ὁ ἅγιος· οὐ γὰρ ἥρμοζεν λέγειν αὐτόν· 291 πρίν με εἶναι ἐν τῇ "βασιλείᾳ τῶν οὐρανῶν" καὶ τῇ ἐν ἐπαγγελίαις σ̣ου τοῦ θεοῦ γῇ ····· ·· ἐτύγχανεν ἐλαττ····· ····υτων τυγχάνουσιν̣. ἔπειτα βούλεται τοὺς ἀκούοντας π̣αιδευθῆναι περὶ τῆς κρίσεως, ὅτι οὔπω συνέβαινεν διόρθωσις ταῖς πράξεσιν. σημ»ε»ιωτέον δέ, ὅτι τὸ γῆς ὄνομα πολλάκις καὶ γνώμην τὴν φαύλην φησίν. του´̣τῳ δὲ δηλοῦται τὸ "ἐ βαθύνατε εἰς τὴν κάθισιν" καὶ τὸ "εἰσελεύσονται εἰς τὰ κατώτατα τῆς γῆς". ···· ἐπεκαλεσαν το τα···ν̣····· ··ν ἐπὶ τῶν γεώδων. τοῦτο δὲ τοῖς "φοροῦσι τὴν εἰκόνα τοῦ χοϊκοῦ" ἁρμόζει. λέγεται δὲ πολλάκις γῆ καὶ ἡ ψυχή, ἀλλ' ὅτε μὲν ἀρετὴν ἔχει, ἀγαθή, ὅτε δέ ἐστιν πετρώδης καὶ ἀκανθοφόρος, κακή. πρὸς τοὺς φιλοῦντας δὲ τὴν ἐν τῷ βίωι τούτῳ ἡδονὴν λέγει τὸ πληκτικόν· "οὐκ ἔστιν φέγγος οὐδὲ ὁρᾶν ζωὴν βροτῶν." ὑπολαβὼν δὲ Σωφὰρ ὁ Μιναῖος λέγει· ὁ τὰ πολλὰ λέγων καὶ ἀντακούσε»ται», ἢ καὶ ὁ εὔλαλος οἴεται εἶναι δίκαιος. οὐ τὴν καθήκουσαν εὐλάβειαν περὶ τὸν ἅγιον ἔχοντες θρασύτερον ἢ προσῆκεν αὐτῷ προσεφέροντο, πολλὰ λέγειν αὐτὸν οἰόμενοι, ἐπεὶ τὸν 292 σκοπὸν τῶν π̣ροσαγγελλομένων ἠγνόουν. κρίνεται δὲ τὸ πολλὰ λέγειν οὐκ ἐκ τ̣οῦ πλήθους τῶν̣ λόγων· ἔστιν γὰρ ὅτε ····· ······ τῶν πραγμάτων ····· ····· ἔχει· ἀλλ' ὅτε ἀλληνάλλως λεγο´̣μενα ὅπερ συμβαίνει ····· ··πεντε ῥήματι ασ····· ····· ·σιν. καταδρομῇ δὲ χρώμενος πρὸς αὐτὸν ὡς πολλὰ λέγοντα ἐπιφέρει καὶ τὸ "ἢ «ὁ» εὔλαλος οἴεται εἶναι δίκαιος", πιθα̣νὸν τυγχάνον. πολλοὶ γὰρ τῶν ἁμαρτανόντων λόγους ἐκ λόγων ἐξάπτ̣οντες οἴονται κρύπτειν τὰ ἁμαρτήματα τῇ πιθανότητι τῶν λόγων, ὑποκλέπτειν θέλοντες τῶν πεπραγμένων αὐτοῖς τὴν χαλεπότητα· ἀλλ' οὐ τοιοῦτος ὁ δίκαιος Ἰὼβ πρὸς θεοῦ μαρτυρούμενος. οὐ καθηκόντως οὖν, ὡς ἐλέχθη, αὐτῷ προσεφ̣έροντο διὰ τὸ τὴν αἰτίαν τῶν ἐπαγομένων αὐτῷ ἐπιπόνων ἁμαρτίαν̣ λογίζεσθαι· δι' ἣν πλάνην ····· αἰνίττεται αὐτῷ, ὅτι εἰ καὶ ····· διεξε··· τοὺς λόγους ····· ··ι̣, οὐ δι̣ὰ τοῦτο δίκαιός ἐστιν. εὐλογημένος γεννητὸς γυναικὸς ὀλιγόβιος. πιθανῷ μὲν χρῆται λόγῳ νῦν, τῆς δὲ καθηκούσης γνώσεως τοῦ ἀνδρὸς ἀπολείπεται. λέγει τοίνυν, ὅτι κἂν εὔλαλός τις ᾖ καὶ διὰ τῆς τῶν λόγων τῶν παρ' ἑαυτοῦ προφερομένων πιθανότητος οἴ293 ηται δίκαιος εἶναι, ἀλλά γε γιγνώσκειν δεῖ αὐτόν, ὅτι ὀλιγόβιός ἐστιν. κἂν ····· ····· ·οις τις 72 εὐλογημένος ὑπὸ θεοῦ νομισθῇ ὡς πολυετής– γενέσθαι γὰρ καὶ πολυχρόνιον ἄνθρωπον εὐλογημένον ἐνόμιζον–, ἀλλὰ καὶ οὗτο̣ς ὡς πρὸς τὸν μέλλοντα αἰῶνα ὀλιγόβιός ἐστιν· διὰ τ̣····· ····· δεῖξαι αὐτῷ βουλόμενος, ὅτι οὐκ ἔχει τῶν πραγμάτων ἐπιστήμην ἀκριβῆ, ὀλιγόβιος γ̣ὰρ ὢν κατὰ τοὺς ἀνθρώπους. δῆλον δὲ τοῦτο ἐκ τῶν ἑξῆς ἐπιφερομένων· γεννητὸν δὲ γυναικὸς περιφραστικῶς τὸν ἄνθρωπον ση̣μ̣αίνει. ἔχομεν τοῦτο ὑπὸ τοῦ κυρίου λεγόμενον· "μείζων ἐν γεννητοῖς γυναικῶν Ἰωάννου οὐδείς ἐστιν." χαριέντως οἱ εἰς τοῦτο λ̣όγοι ··· παρατίθενται διαστέλλοντες τὸν Ἰησοῦν ἀπὸ τῶν γεννητῶν διὰ γυναικὸς διὰ τὸ παρθένιον εἶναι αὐτόν· χαριέντως δὲ ἐροῦμ̣εν, ὅτι αὐτου῀̣ ···ηται· "γενόμενος ἐκ γυναικός", δηλοῦντος ἐνταῦθα τοῦ τῆς γυναικὸς ὀνόμ̣ατος τὴν θήλειαν. κ̣αὶ τῷ ὄντι ὀλίγος ἐστὶν ὁ χρόνος ἀνθρώπινος· καὶ τούτου δ»ε»ῖγμα τὸ παρὰ Παύλου εἰρημένον· εἰ ἐν τῇ ζωῇ ταύτῃ ἠλπικότες ἐσμὲν μόνον, ἐλεεινότεροι πάντων ἀνθρώπων ἐσμέν." αὕτη γὰρ ἡ τοῦ συνθέτου ἀνθρώπου ζωή ἐστιν. εἰ δὲ τὴν 294 τῷ λογικῷ προσοῦσαν ζωὴν νοήσοις, οὐκ ὀλιγοψυχήσαις ἄν·

Divine Speech and Wisdom in Suffering§67

67For the soul is immortal. If you compare the life of Sodom, even that would be little compared to the life in the coming age and the immortality of the soul.

Do not be much in words, for the one opposing him is not himself. He is ignoring the concordant purpose of the things announced to him, and says to him: 'Do not be much in words.' And the divine word, training him not to have excess in words, says: 'From much speaking, one will not escape sin.' Here, 'much speaking' refers to the announcement that was not approaching. But the apostle makes it clear that it is not the multitude of announced words that makes it 'much speaking,' saying 'extending the word until midnight' (Acts 25:4) to those listening.

It is to be wondered at his audacity against Job, for even while answering him, he claimed not to be the one responding to him. Because of this, someone more audacious must be endured, to address him who suffers through faultiness, ignoring the other cause. For he does not say, 'I am pure in works and blameless before him.' Thinking he is advising him regarding his own assumption of purity, he approaches him as if the confession of this purity and blamelessness were a rejection of Providence; for friends think that if he had not sinned (1 Cor 11:30), he would not have fallen into dark places. But they do not show that Job said to God: 'I am blameless before you.' For he knew that 'stars are not pure before him' (Job 9:2), and what was said by those having been made righteous: 'All our righteousness is as a filthy rag before you' (Isa 64:6). For as toward you, the one being Judge (1 Cor 11:3), even if we have righteousness, we have it dim compared to you. And Paul, saying, 'I am not aware of anything against myself' (2 Cor 13:5) and adding, 'but I am not justified by this' (1 Cor 4:4), shows the weakness of natural kind.

But how would the Lord speak to you? And his lips would open with you? Since they appear to be having hesitation in speech, even if they erred regarding one thing—for it is said regarding some of them: 'Inquire of the former generation, and examine the traces of...'

The lineage of the fathers is clear: he says that he is not opening the speech of God and His lips in a human-suffering way. Therefore he says, 'Do not say, I am pure;' (Ps 51:6) but rather, make yourself fit for purity, so that in this way God might speak to you and open His lips with you through goodness. His speech and His lips are to be understood as the conversation occurring invisibly in the intellect.

For the lips manifest the word, as the proverbial saying teaches: 'The lips of the wise are perceived by insight;' (Prov 12:20) but also, 'Keep unjust lips far from you.' (Job 27:4) Furthermore, he announces to you the power of wisdom, because it shall be double to you. He makes it clear that God, speaking to you, will teach you, because He has brought these things about wisely. It is also understood that God will teach him as if regarding a just retribution; these things he was saying to Job.

It is indeed true, when God brings on pains through sin, that one capable of understanding must see the induction through His wisdom and in the bitter things, that He is not defending the sinner, but is bringing the tribulations medically and toward the health of the soul; which one of the saints, knowing this, said: 'I will bless You, Lord, because You were angry with me for the sake of salvation.' To receive the knowledge of the judgments of God is a gift of God, concerning which it has been said: 'Abyss is the multitude of Your judgments.' (Ps 139:6) We know this much: that they are being accomplished toward what is beneficial, even if we do not grasp it.

And let it be as an example of an island set apart, to which the ruler sends those falling and stumbling; and it is clear that this one is to lie underneath the rule, as everyone who is indeed sent to that island to dwell there undergoes this, even if we do not know the exact cause of the stumble. He brings a demonstration that God does all things by wisdom, saying: 'It shall be double to you'; double, as I think, meaning differing in superiority for the one who is not judged, the word being weakly advanced by him.

For because the judgments of God have deep knowledge, the blessed David teaches, to whom 'the obscure and the hidden things of wisdom' are revealed, saying: 'Your knowledge has been marveled at beyond me; it has been strengthened, I am not able toward it.' (Ps 139:6) And another says concerning wisdom: 'I said, I will act wisely, and it was removed far from me beyond what it was. And a deep depth: who will find it?' (Ps 42:9) And then you will know that it is worthy of you.

Greek · §67

ἀθάνατος γὰρ ἡ ψυχή. εἰ γοῦν τὴν Μαθουσάλα ζωὴν συνκρίνοις, καὶ αὕτη ὀλίγη ἂν εἴη πρὸς τὴν ἐν τῷ μέλλοντι αἰῶνι ζωὴν καὶ τὴν τῆς ψυχῆς ἀθανασίαν. μὴ πολὺς ἐν ῥήμασιν γίνου, οὐ γάρ ἐστιν ὁ ἀντικρινόμενός · σοι. ο····· ··τη`̣ν ἀρετὴν τοῦ ὑπο̣τ̣·····, ω῾̣ς προείρηται, ἀγνοῶν καὶ τὸν σύμφωνον σκοπὸν τῶν ἀπαγγελλομένων πρὸς αὐτοῦ, λέγει αὐτῷ· "μὴ πολὺς ἐν ῥήμασιν γίνου." ὁ δὲ θεῖος λόγος παι̣δ̣εύων τὸ ἐν λόγ̣οις περιττὸν ἐπ̣έχειν φησίν· "ἐκ πολυλογίας οὐκ ἐκφεύξῃ ἁμαρτίαν," πολυλογίαν ἐνταῦθα μὲν τὴν μὴ προσ ηκόντων ἀπαγγελίαν λέγων. ἔστιν δὲ ·····σ̣του··αν καὶ κα····· · λ̣αλεῖν. ὅτι δὲ οὐ τὸ πλῆθος τῶν ἀπαγγελλομένων λ̣όγων τὸ πολύλογον ποιεῖ, δ̣ηλοῖ ὁ ἀπόστολος "μέχρι μ̣εσονυκτίου παρατείν̣ω̣ν̣ τὸν λόγον" πρὸς τοὺς ἀκούοντας̣. θαυμάσαι δέ ἐστιν αὐτοῦ τὴν κατὰ τοῦ Ἰὼβ θρασύτητα, ὅτι καίτοι ἀποκρινόμενος πρὸς αὐτὸν ἔφασκεν μὴ εἶναι τὸν ἀνταποκρινόμενον αὐτῷ· διὰ τού295 του ······ ··· δεῖ θρασύτερόν τιν̣α ····· ··ενεχθῆναι του το ······ ····μενει τῷ διὰ φαυλότητα αὐτὸν πάσχειν, τὴν ἑτέραν ἀγνοῶν αἰτίαν. μὴ γὰρ λέγε, ὅτι καθαρός εἰμι τοῖς ἔργοις καὶ ἄμεμπτος ἐναντίον αὐτοῦ. ὡς πρὸς τὴν ἰδίαν ὑπόλημψιν ἀγνοῶν αὐτοῦ τὴν καθαρότητα τρόπον τινὰ παραίνεσιν αὐτῷ προσάγει οἰόμενος, ὅτι ἀθέτησίς ἐστιν τῆς προνοίας ἡ τούτου τῆς καθαρότητος καὶ τοῦ ἀμέμπτου ὁμολογία· οἴ ονται γὰρ οἱ φίλοι, ὅτι εἰ μὴ ἦν ἁμαρτήσας, οὐ περιέπιπτεν σκυθρωποῖς. οὐκ ἔχουσιν δὲ δεῖξαι, ὅτι εἶπεν ὁ Ἰὼβ πρὸς θεόν· ἄμεμπτός εἰμι ἐναντίον σου. ᾔδει γάρ, ὅτι "ἄστρα οὐ καθαρὰ ἐνώπιον αὐτοῦ", καὶ τὸ ὑπὸ τῶν δικαιοσύνην κατορθωσάντων λεχθέν· "ὡς α ῥάκος ἀποκαθημένης πᾶσα ἡ δικαιοσύνη ἡμῶν ἐναντίον σου." ὡς πρὸς σὲ γὰρ τὸν δικαστὴν ὄντα δικαιοσύνην, κἂν ἔχωμεν δικαιοσύνην, ἀμαυρὰν αὐτὴν ἔχομεν ὡς πρὸς σέ. καὶ Παῦλος δὲ λέγων· "οὐδὲν ἐμαυτῷ σύνοιδα" καὶ ἐπάγων· "ἀλλ' οὐκ ἐν τούτῳ δεδικαίωμαι" δ»ε»ίκνυσι τὸ τῆς γενητῆς φύσεως ἀσθενές. 296 ἀλλὰ πῶς ἂν ὁ κύριος λαλήσαι πρὸς σέ; καὶ ἀνοίξῃ χείλη αὐτοῦ μετὰ σοῦ; ἐπειδὴ φαι´̣νονται ·····οι ὄντες καὶ αὐτοὶ ····· ····· λόγων ἐχόντων ἐντρέχε̣ιαν, εἰ καὶ περὶ ἓν ἐσφάλησαν–εἴρηται γὰρ πρός τινος αὐτῶν· "ἐπερώτησον γὰρ γενεὰν πρώτην, ἐξιχνίασον δὲ κατὰ γένος πατέρων"– δῆλον, ὅτι λαλιὰν θεοῦ καὶ χειλέων αὐτοῦ ἄνοιξιν οὐκ ἀνθρωποπαθῶς φησιν. λέγει οὖν, ὅτι "μὴ λέγε σύ· καθαρός εἰμι·" εὐτρέπιζε δὲ σεαυτὸν εἰς καθαρότητα, ἵνα οὕτω πρὸς σὲ λαλήσῃ θεὸς καὶ ἀνοίξῃ τὰ χείλη αὐτοῦ μετὰ σοῦ δι' ἀγαθότητα. λαλιὰν δὲ αὐτοῦ καὶ χείλη αὐτοῦ τὴν ἐν διανοίᾳ ἀοράτως γιγνομένην ὁμιλίαν ἐκλημπτέον. ὅτι δὲ τὰ χείλη τὸν λόγον δηλοῖ, διδάσκει τὸ παροιμιῶδες λόγιον· "χείλη δὲ σοφῶν δέδεται αἰσθήσει·" ἀλλὰ καὶ τὸ "ἄδικα χείλη μακρὰν ἀπὸ σοῦ ἄπωσαι." εἶτα ἀναγγέλλει σοι δύναμιν σοφίας, ὅτι διπλοῦς ἔσται τῷ κατὰ σέ. δηλοῖ, ὅτι λαλῶν πρὸς σὲ θεὸς διδάξει σε, ὅτι σοφῶς ταῦτα 73 ἐπήγαγεν. διακείμενος δέ, ὅτι ὡς περὶ ἀνταποδόσεως διδάξει αὐτὸν ὁ θεὸς δικαίας, ταῦτα τῷ Ἰὼβ ἔλεγεν. ἔστιν μὲν οὖν ἀληθῶς, ὅτε δι' ἁμαρτίας θεὸς ἐπάγει ἐ297 πίπονα, κατανοῆσαι τῷ δυναμένῳ τὴν μετὰ σοφίας αὐτοῦ καὶ ἐν τοῖς πικροῖς ἐπαγωγήν, ὅτι οὐκ ἀμυνόμενος, ἀλλ' ἰατρικῶς καὶ πρὸς ὑγίειαν ψυχῆς ἐπάγει τὰς θλίψεις· ὅπερ ἐπιστάμενος εἷς τῶν ἁγίων ἔφη· "εὐλογήσω σε, κύριε, ὅτι ὠργίσθης μοι εἰς σωτηρίαν." χαρίσματος δὲ θείου ἐστὶν τὸ δέξασθαι γνῶσιν τῶν τοῦ θεοῦ κριμάτων, περὶ ὧν εἴρηται· "τὰ κρίματά σου ἄβυσσος πολλή." τοσοῦτον δὲ γιγνώσκομεν, ὅτι πρὸς τὸ συμφέρον ἐπιτελοῦνται, κἂν μὴ καταλαμβάνωμεν. καὶ ἔστω ὡς ἐπὶ παραδ»ε»ίγματος νῆσός τις ἀφωρισμένη, εἰς ἣν τοὺς πταίοντας καὶ σφαλλομένους ἄρχων ἐκπέμπει· δίκαιος δὲ οὗτος ὑποκεῖσθαι δῆλος, ὡς πᾶς, ὅστις γοῦν εἰς τὴν νῆσον ἀποστέλλεται ἐκεῖσε οἰκῆσαι, ἁμαρτὼν τοῦτο ὑπομένει, κἂν μὴ τὴν ἀκριβῆ αἰτίαν τοῦ σφάλματος γιγνώσκωμεν. ἀπόδ»ε»ιξιν δὲ τοῦ σοφίᾳ πάντα ποιεῖν τὸν θεὸν ἐπάγει λέγων, ὅτι "διπλοῦς ἔσται τῷ κατὰ σέ", διπλοῦν, ὡς ἡγοῦμαι, λέγων τὸν ἀσυνκρίτῳ ὑπεροχῇ διαφέροντα, ἀσθενῶς τῆς λέξεως ὑπ' αὐτοῦ προενεχθ»ε»ίσης. ὅτι δὲ τὰ κρίματα τοῦ θεοῦ βαθεῖαν ἔχει τὴν γνῶσιν, διδάσκει 298 ∆αυὶδ μακάριος, ᾧ "τὰ ἄδηλα καὶ τὰ κρύφια τῆς σοφίας" πεφανέρωται λέγων· "ἐθαυμαστώθη ἡ γνῶσίς σου ἐξ ἐμοῦ· ἐκραταιώθη, οὐ μὴ δύνωμαι πρὸς αὐτήν." καὶ ἕτερος περὶ τῆς σοφίας λέγει· "ε»ἶ»πα· σοφισθήσομαι, καὶ αὐτὴ ἐμακρύνθη μακρὰν ἀπ' ἐμοῦ ὑπὲρ ὃ ἦν. καὶ βαθὺ βάθος· τίς εὑρήσει αὐτήν;" καὶ τότε γνώσῃ, ὅτι ἄξιά σοι

The Ignorance of the Greeks and the Limits of Job's Knowledge§68

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68You have departed from the Lord because of the sins you committed (Job 1:15). He says he is still engaging in the same kind of reasoning as if speaking to one who has sinned, that if the Lord were to speak to you and make you understand according to his own wisdom, from which having known his superiority you would learn, 'that you have departed from the Lord because of the sins you committed.' And he speaks these things with presumption, not knowing the causes of those things which happen under God, toward the one being addressed, that because of manliness he endured these things, awaiting the praise from God, expecting the one who said: 'Do you intend to use me differently than that you might appear righteous?' (Job 13:28). For he himself, 'the one doing all things and transforming them,' knows the judgment of each. You will not find a trace of the Lord, nor will you reach the ends, which the Pantokrator has made.

He reasons with the holy man with a certain plausible boldness; for since he knew that the administrations of providence are great to grasp, he makes a discourse to him, saying: 'You will not find a trace of the Lord, nor will you reach the ends,' saying 'ends' in reference to the outcomes of things happening. And this one and the other friends are also rebuked; for as having grasped that he suffers these things through sin, they were running against him. But it is also possible to understand 'the ends' in another way; as it has been said: 'Bringing up clouds from the ends of the earth' (Psalm 104:2). And the end is also such a thing, for the sake of which all other things exist, but it is not for the sake of anything else. And by way of an example: the end is health; for because of this, I say, all other things, helps, and labors and efforts, are for this.

And the boundaries of the world are also called 'ends'; as it has been said: 'An infinite ocean and the worlds with it are driven by the same reins of the Master' (Psalm 104:10). The psalmist, having a concept of God as encompassing both the beginnings and the ends and altogether all things happening under him, was saying: 'Behold, You, Lord, have made all things, the ends and the ancient' (Psalm 102:18). The heaven is high, and what will you do? And what do you know of things deeper than those in Hades? Or shorter in measure than the earth or wider than the sea? He wishes to show through all these things that the knowledge of men is measured, not reaching the judgments of God. And now indeed: heaven, he says, is deeper and more distant than Hades, and the earth and the breadth of the sea; say something about them, if you are able. And he perhaps alludes to the fact that even if someone attempts concerning the earth...

They do not speak of the sea and heaven, but are ignorant of the things beyond. This can be used to refute those experienced in Greek philosophy who are said to speak of the nature of heaven, earth, or sea, when they are actually empty regarding these things and say much about Hades, claiming it is a place for souls and other things, seizing words whose demonstration they cannot make manifest; for being unparticipating in the Spirit, they do not possess the precise knowledge of these things of the holy ones who walk upon the earth and have their citizenship in heaven (Phil 3:20), so as to say: 'God has given to me unerroneous knowledge of existing things, to know the constitution of the world and the energy of the elements, the beginning, the end, and the middle of times' and the following.

But if he searches out all things, who will say to him: 'What have you done?' and this he truly says, even if he does not look toward the proper goal. 'For who resists the will of God?' (Job 41:11) It is like this: 'Does the creature say to the Creator: Why have you made me thus?' But he speaks boldly to him regarding 'if he searches out all things.' It is possible to speak regarding administration, perhaps alluding to Job, that even if he suffers, he cannot say: 'What have you done?' for it has happened justly, because we have sinned. Regardless, his perception of this is not certain. For he himself knows the works of the lawless; having seen the absurd, he will not pass them by. It is clear, then, that he spoke through the 'if he searches out all things'; for he says he knows the works of men, not being indifferent to their faults—demonstrating the unrequited justice of God—and he sees them among the foolish.

The saying is useful for the negligent. But a man is differently sounded by words, and a mortal born of woman is equal to a donkey in the wilderness. He says that those who compare the secure knowledge of God to the impositions of men are sounded in vain, comparing him to a donkey, thereby presenting the extreme slowness of men toward the apprehension of judgments, using the word excessively. For those who are accustomed to donkeys and are in the city have some experiential knowledge of the hermit from habit, and because of being naturally slow, and having the wildness and the habits of the days removed, which encourages the human race toward the knowledge of judgments. This is also confirmed by...

Greek · §68

ἀπέβη ἀπὸ κυρίου ὧν ἡμάρτηκας. ἔτι τῆς αὐτῆς ἐχόμενος διανοίας ὡς πρὸς ἁμαρτήσαντα διαλεγόμενός φησιν, ὅτι εἰ λαλήσαι κύριος πρὸς σὲ καὶ ἐπιστήσαι σε κατὰ τὴν σοφίαν ἑαυτοῦ, ἐξ̣ οὗ γνοὺς τὴν ὑπεροχὴν αὐτοῦ μαθήσει, "ὅτι ἄξιά σοι ἀπέβη ἀπὸ κυρίου ὧν ἡμάρτηκας". προπετείᾳ δὲ ταῦτα οὗτος λέγει μὴ ἐπιστάμενος τῶν ὑπὸ θεοῦ γιγνομένων τὰς αἰτίας πρὸς ἐπιστάμενον, ὅτι ἀνδρ»ε»ίας ἕνεκεν ταῦτα ὑπέμενεν τὸν ἀπὸ θεοῦ ἔπαινον ἀπεκδεχόμενος τὸν εἰπόντα· "οἴει δέ με ἄλλως σο»ι» κεχρηματικέναι ἢ ἵνα ἀναφανῇς δίκαιος;" αὐτὸς γὰρ "ὁ ποιῶν πάντα καὶ μετασκευάζων" οἶδεν ἑκάστου τὸ κρίμα. μὴ ἴχνος κυρίου εὑρήσεις, ἢ εἰς τὰ ἔσχατα ἀφίκου, ἃ ἐποίησεν ὁ παντοκράτωρ. ἀπό τινος πιθανοῦ θρασέως διαλέγεται 299 τῷ ἁγίῳ· ἐπεὶ γὰρ οἶδεν, ὅτι μέγα ἐστὶν τὰ»ς» τῆς προνοίας διοικήσεις καταλαβεῖν, ποιεῖται λόγον πρὸς αὐτὸν φάσκων· "μὴ ἴχνος κυρίου εὑρήσεις ἢ εἰς τὰ ἔσχατα ἀφίκου", ἔσχατα λέγων τὰς τῶν γιγνομένων ἐκβάσεις. ἐλέγχεται δὲ καὶ οὗτος καὶ οἱ ἄλλοι φίλοι· ὡς γὰρ κατειληφότες, ὅτι δι' ἁμαρτίας ταῦτα πάσχει, κατέτρεχον αὐτοῦ. ἔστιν δὲ καὶ ἄλλως τὰ ἔσχ̣ατα νοῆσαι· καθὸ καὶ εἴρηται· "ἀνάγων νεφέλας ἐξ ἐσχάτου τῆς γῆς." καὶ ἔτι τὸ ἔσχατον τοιοῦτον, οὗ χάριν τὰ ἄλλα πάντα, αὐτὸ δὲ οὐδενὸς ἕνεκεν. ε᾿̣π̣ὶ δὲ παραδείγματος· τέλος ἡ ὑγίεια· διὰ γὰρ ταύτην τὰ ἄλλα, βοηθήματα λέγω, καὶ κάματοι καὶ σπουδαὶ εἰς τοῦτο. λέγεται δὲ καὶ τὰ πέρατα τοῦ κόσμου ἔσχατα· καθὸ εἴρηται· "ὠκεανὸς ἀπέραντος ἀνθρώποις καὶ οἱ μετ' αὐτὸν κόσμοι ταῖς αὐταῖς ταγαῖς τοῦ δεσπότου διιθύνονται." ἔννοιαν ἔχων ὁ ψαλμῳδὸς περὶ θεοῦ ὡς ἐκπεριειληφότος καὶ τὰς ἀρχὰς καὶ τὰ τέλη καὶ συνόλως πάντα τὰ ὑπ' αὐτοῦ γιγνόμενα ἔλεγεν· "ἰδού, σύ, κύριε, ἐποίησας πάντα τὰ ἔσχατα καὶ τὰ ἀρχαῖα." ὑψηλὸς ὁ ο»ὐ»ρανός, καὶ τί ποιήσεις; βαθύτερα δὲ τῶν ἐν ᾅδου τί οἶδας; ἢ μα300 κρότερα μέτρου γῆς ἢ εὔρους θαλάσσης; δ»ε»ῖξαι βούλεται διὰ πάντων τούτων, ὅτι ἡ τῶν ἀνθρώπων γνῶσις μεμετρημένη ἐστίν, μὴ ἐφικνουμένη τὰ τοῦ θεοῦ κρίματα. καὶ νῦν γοῦν· οὐρανός, φησίν, ἔστιν καὶ ᾅδου βαθύτερα καὶ μακρότερα γῆς καὶ τοῦ εὔρους τῆς θαλάσσης· λέγε τι περὶ αὐτῶν, εἰ δύνασαι. αἰνίττεται δὲ ἴσως, ὅτι κἂν ἐπιχειρήσῃ τις περὶ γῆς καὶ θαλάττης καὶ οὐρανοῦ περιλαλῆσαι, ἀλλὰ τὰ ὑπερέκεινα ἀγνοεῖ. δύναται τοῦτο ἐλέγχειν τοὺς περὶ Ἑλληνικὴν σο φίαν ἐπ̣ειρημένους καὶ ἐξ 74 αὐτῆς οἰομένους λέγειν τι περὶ οὐρανοῦ φύσεως ἢ γῆς καὶ θαλάττης, ὅταν καὶ περὶ τούτων κενὸν ὑποτίθενται καὶ περὶ ᾅδου πολλὰ λέγοντες, ὅτι τε ψυχῶν ἐστιν χωρίον καὶ ἄλλα, καὶ ῥάπτουσιν λόγους, ὧν τὴν ἀπόδ»ε»ιξιν φανερὰν καταστῆσαι οὐ δύνανται· ἀμέτοχοι γὰρ ὄντες πνεύματος ἁγίου τὴν περὶ τούτων ἀκριβῆ γνῶσιν οὐκ ἔχουσιν τῶν ἁγίων "ἐπὶ γῆς περιπατούντων καὶ ἐν οὐρανῷ ἐχόντων τὸ πολίτευμα", ὥστ' ἂν εἰπεῖν· "ὁ θεὸς δέδωκέ»ν» μοι τῶν ὄντων γνῶσιν ἀψευδῆ, εἰδέναι σύστασιν κόσμου καὶ ἐνέργειαν στοιχείων, ἀρχὴν 301 καὶ τέλος καὶ μεσότητα χρόνων" καὶ τὰ ἑξῆς. ἐὰν δὲ κατασκάψῃ τὰ πάντα, τίς ἐρεῖ αὐτῷ· τί ἐποίησας; καὶ τοῦτο ἀληθῶς λέγει, εἰ καὶ πρὸς τὸν σκοπὸν μὴ βλέπων τὸν πρέποντα. "τίς γὰρ ἀνθίσταται τῷ βουλήματι τοῦ θεοῦ;" ὅμοιον τούτῳ· "μὴ ἐρεῖ τὸ πλάσμα τῷ πλάσαντι· τί με ἐποίησας οὕτω;" θρασέως δὲ αὐτῷ εἴρη ται τὸ "ἐὰν καταστρέψῃ τὰ πάντα". ἐξὸν δὲ περὶ διοικήσεως εἰπεῖν, ἴσως δὲ αἰνιττόμενος τῷ Ἰώβ, ὅτι εἰ καὶ ἀλγεῖς, ἀλλ' οὐ δύνασαι εἰπεῖν· τί ἐποίησας; δικαίως γὰρ γέγονεν· ἥμαρτες γάρ. ἀμέλει, το̣υ῀̣τ̣ο οὐ π̣ιστου῀̣ται αὐτοῦ τὴν διάλημψιν. αὐτὸς γὰρ οἶδεν ἔργα ἀνόμων· ἰδὼν δὲ ἄτοπα, οὐ παρόψεται. σαφὲς δή, ὅτι δι' αὐτὸν εἶπεν τὸ "ἐὰν δὲ καταστρέψῃ"· οἶδεν γάρ, φησίν, τὰ τῶν ἀνθρώπων ἔργα μὴ παρορῶν τὰ πταίσματα–δ»ε»ικνὺς τοῦ θεοῦ τὸ ἀναπόδραστον–ὁρᾷ δὲ αὐτὰ ἐν τοῖς φαύλοις. χρήσιμον πρὸς τοὺς ἀμελεῖς τὸ ῥητόν. ἄνθρωπος δὲ ἄλλως νήχεται λόγοις, βροτὸς δὲ γυναικὸς γεννητὸς ἴσα ὄνῳ ἐρημίτῃ. τὸ τῆς τοῦ θεοῦ τῆς γνώσεως ἀσφαλὲς παραβάλλων ταῖς τῶν ἀνθρώπων ἐπιβολαῖς νήχεσθαι αὐτοὺς ματαίως φησὶν ἐρημίτῃ αὐτὸν ὄνῳ 302 παραβάλλων, διὰ τούτου παριστῶν τὸ σφόδρα τῶν ἀνθρώπων νωθὲς πρὸς τὴν κατάλημψιν τῶν κριμάτων ὑπερβολικῷ χρώμενος τῷ λόγῳ. οἱ μὲν γὰρ ἐθάδες ὄνοι καὶ περὶ πόλιν ὄντες ἔχουσί τι ἐκ τῆς συνηθείας ἐπιγνωστικὸν τοῦ ἐρημίτου καὶ διὰ τὸ φύσει νωθὲς καὶ τὸ ἄγριον καὶ τὰ τῆς συνηθείας τῶν ἡμέρων ἀφῃρημένου, ᾧ παρεικάζει τὸ ἀνθρώπινον γένος εἰς τὴν τῶν κριμάτων γνῶσιν. τοῦτο βεβαιοῦται καὶ ἐκ τοῦ

Purity of Face and the Forgetting of Sins§69

69By personifying the ignorance of men regarding judgments, happy David says: 'Behold, these sinners, though they prosper, possess wealth for eternity (Ps 73:3-4). And I said: Therefore I justified my heart in vain, and washed my hands among the innocent (Ps 26:6), and became whipped all day long.' And after these things he says: 'I became beast-like beside You (Ps 51:16).' And the 'beside You' is good; for as regarding the knowledge of God, he says, 'I became beast-like.'

Then, in order to show that he was assuming the face of men, he says: 'But I am with You always (Matt 28:20),' indicating that: by Your participation and communion, I know. Similar to 'I became beast-like beside You' is 'But I am irrational' and 'I am earth and ash.'

For if you have nourished your heart purely, and you bow hands toward Him, if there is something lawless in your hands, make it far from you; and let injustice not entangle itself in your judgment. As if introducing an exhortation to himself as a teacher, he approaches it saying: that if even though you are exceedingly pure in this way, as always lifting up hands in prayer asking for what is from God (1 Tim 2:8), you will be well-disposed and will cast away the triviality remaining in you, but also let injustice not entangle itself in you. That is: even if it happens that you become in the beginning of doing wrong, let the wickedness not remain as entangling itself in your life.

He says these things, that moral virtue should be suitable to the purity of the soul according to understanding. Similar to this is 'lifting up hands without anger and reasoning (1 Tim 2:8).' And one is perhaps secured, thinking it possible to have a pure heart and unjust deeds. But anyone says the opposite of this, claiming it is possible to have 'just deeds and yet not' a pure heart, is one performing almsgiving in order to be seen by men, the practice of the heart appearing equal to the outward act. For thus will He take up your face just like pure water. He says, that...

Having been freed from every stain and injustice, you will have a face clean like water; it is clear he speaks of the soul. For the human, having been separated from every defilement, will truly show the 'according to the image' as pure and sincere. He will strip off filth and will not be afraid.

He moves without irregularity by the Word. For after saying 'he will lift up his face like clean water,' saying again 'he will strip off filth' is a great irregularity. However, he says this to mean that by making oneself supple toward purity, one will be freed from all filth so as to be fearless and no longer dread retribution. Likely he also says this to mean that after stripping off filth, he is fearless; for God, seeing 'the mind' and 'the hidden things,' does not punish such a person. For humans, while they are ignorant of the hidden, once they have come to know it and have received something, they are exposed and punished as having formerly sinned. But God, receiving the present virtue, forgets the former sins, just as the one who repents presents a face saying, 'Remember not our former iniquities' (Ps 103:12). And he will let the labor pass like a wave passing by and will not be tossed. He says that the labor of wounds, which they thought the holy one would suffer through sin, will be let pass and will easily pass like a wave without being tossed by it.

He says 'forgetfulness' clearly to mean not the total decay of memory, but the passing of pains; for so it has been said concerning the righteous: 'For their first tribulation shall pass upon them, and it shall not come up upon their heart' (2 Cor 4:8). 'For in the day of good things, there is an amnesty of evils' (Isa 65:17). And your prayer, like the morning star, and from midday, life rises for you. Following this, he says to those who have perished, that if you make yourself as pure that you do not even become filth, your prayer will shine like the morning star. This signifies to him that morning light, by which the brightness of virtue begins; thus the light will be as strong as its peak. Observe then, what he intends by 'life rises for you,' lest perhaps the virtue...

Greek · §69

μακαρίου ∆αυὶδ προσωποποιουμένου τὴν τῶν ἀνθρώπων περὶ κρίματα ἄγνοιαν ἐν τῷ λέγειν· "ἰδού, οὗτοι ἁμαρτωλοὶ καὶ εὐθηνοῦνται, εἰς τὸν αἰῶνα κατέσχον πλούτου. καὶ εἶπα· ἄρα ματαίως ἐδικαίωσα τὴν καρδίαν μου καὶ ἐνιψάμην ἐν ἀθῴοις τὰς χεῖράς μου. καὶ ἐγενόμην μεμαστιγμένος ὅλην τὴν ἡμέραν." καὶ μετὰ ταῦτά φησιν· "κτηνώδης «ἐγενήθην» παρὰ σοί." εὖ δὲ τὸ "παρὰ σοί"· ὡς γὰρ πρὸς τὴν τοῦ θεοῦ γνῶσιν κτηνώδης, φησίν, ἐγενόμην. εἶτα ἵνα δ»ε»ίξῃ, ὅτι ἀνθρώπων πρόσωπον ἦν, ὃ ἀνέλαβεν, φησίν· "ἐ γὼ δὲ διὰ παντὸς μετὰ σοῦ", δηλῶν ὅτι· τῇ σῇ μετουσίᾳ καὶ μετοχῇ ὅτι γιγνώ303 σκω, οἶδα. τῷ "κτηνώδης ἐγενόμην παρὰ σοὶ" ὅμοιον τὸ "ἐγὼ δὲ ἄλογός εἰμι" καὶ τὸ "ἐγώ εἰμι γῆ καὶ σποδός". εἰ γὰρ σὺ καθαρὰν ἔθου τὴν καρδίαν σου, ὑπτιάζεις δὲ χεῖρας πρὸς αὐτόν, εἰ ἄνομόν τι ἐστὶν ἐν χερσίν σου, πόρρω ποίησον αὐτὸ ἀπὸ σοῦ· ἀδικία δὲ ἐν διαίτῃ σου μὴ αὐλισθήτω. καθάπερ διδάσκαλον ἑαυτὸν εἰσάγων προτροπὴν δῆθεν αὐτῷ προσάγει λέγων, ὅτι εἰ καὶ σφόδρα καθαρὸς εἶ οὕτως, ὡς ἀεὶ εἰς εὐχὴν τὰς χεῖρας ἀνατείνειν αἰτοῦντα τὰ ἀπὸ τοῦ θεοῦ, εὐτρεπὴς ἔσο καὶ τὸ ὑπολειπόμενον ἐν σοὶ φαῦλον ἀπώσασθαι, ἀλλὰ καὶ ἀδικία ἐν σοὶ μὴ αὐλιζέσθω. ὅ ἐστιν· κἄν πως γένηταί σε ἐν ἀρχῇ τοῦ ἀδικεῖν γενέσθαι, ἀλλὰ μὴ παραμενέτω ἡ κακία ὡς αὐλίζεσθαι ἐν τῷ βίῳ τῷ σῷ. ταῦτα δέ φησιν, ὅτι κατάλληλος τῇ τῆς ψυχῆς καθαρότητι τῇ κατὰ σύνεσιν ἔστω καὶ ἡ ἠθικὴ ἀρετή. τούτῳ ὅμοι ον τὸ "ἐπαίροντες ὁσίους χεῖρας χωρὶς ὀργῆς καὶ διαλογισμοῦ." διασφάλλεται δέ πως οἰόμενος μὲν δυνατὸν εἶναι καθαρὰν ἔχειν καρδίαν καὶ πράξεις ἀδίκους. τούτου δὲ τὸ ἐναντίον λέγοι ἄν τις δυνατὸν εἶναι «πράξεις δικαίας καὶ μὴ» καθαρὰν ἔχειν καρδίαν φάσκων τὸν 304 ἐλεημοσύνην ποιοῦντα πρὸς τὸ θεαθῆναι τοῖς ἀνθρώποις τῆς καρδίας ῥερυπωμένης τὴν πρᾶξιν φαίνεσθαι ἴσην. 75 οὕτως γὰρ ἀναλάμψει σου τὸ πρόσωπον ὥσπερ ὕδωρ καθαρόν. λέγει, ὅτι πάσης ἀπηλλαγμένος κηλῖδος καὶ ἀδικίας καθαρὸν ὥσπερ ὕδωρ ἕξεις τὸ πρόσωπον· δῆλον δέ, ὅτι τὸ τῆς ψυχῆς λέγει. παντὸς γὰρ μολυσμοῦ χωρισθεὶς τῷ ὄντι ὁ ἄνθρωπος καθαρὸν καὶ εἰλικρινὲς τὸ "κατ' εἰκόνα" ἐπιδ»ε»ίξει. ἐκδύσῃ δὲ ῥύπον καὶ οὐ μὴ φοβηθήσῃ. ἀνωμάλως μὲν κινεῖται τῷ λόγῳ. μετὰ γὰρ τὸ "ἀναλάμψει τὸ πρόσωπον ὥσπερ ὕδωρ καθαρὸν" λέγειν πάλιν "ἐκ δύσῃ ῥύπον" ἀνωμαλία πολλή. ὅμως δὲ τοῦτο λέγει, ὅτι εὐτρεπίζων σεαυτὸν εἰς καθαρότητα παντὸς ἀπαλλαγήσῃ ῥύπου ὥστε ἄφοβον εἶναι καὶ μηκέτι δεδοικέναι ἀνταπόδοσιν. πιθανῶς δὲ καὶ τοῦτο λέγει, ὅτι μετὰ ἔκδυσιν ῥύπου ἄφοβός ἐστι· "διανοίας" γὰρ καὶ "τὰ κρυπτὰ" ὁρῶν ὁ θεὸς οὐ κολάζει τὸν τοιοῦτον· ἄνθρωποι μὲν γὰρ ἅτε τὸ κρυπτὸν ἀγνοοῦντες καὶ μεταγνόντα τ̣ι̣νὰ λαβόντες ἐλεγχόμενόν τε ὡς πάλαι ἁμαρτόντα κολάζουσιν. θεὸς δὲ τὴν παροῦσαν ἀρετὴν ἀπο305 δεχόμενος τῶν παλαιῶν ἁμαρτημάτων ἀμνημονεῖ, καθὼς τὸ μετανοοῦν παριστᾷ πρόσωπον λέγον· "μὴ μνησθῇς ἡμῶν ἀνομιῶν ἀρχαίων. καὶ τὸν κόπον ἐπιλήσῃ ὥσπερ κῦμα παρελθὸν καὶ οὐ μὴ πτοηθήσῃ. τὸν ἐκ τῶν π̣ληγῶν κόπ̣ον, ὃν ἐνόμιζον δι' ἁμαρτίας παθεῖν τὸν ἅγιον, φησὶν ἔνθα ἐπιλησθήσεσθαι καὶ ῥᾳδίως παρελθεῖν ὡς κῦμα μηδὲν αὐτοῦ πτοουμένου. λήθην δὲ λέ γει δηλονότι οὐ τὴν παντελῆ τῆς μνήμης φθίσιν, ἀλλὰ τὴν πάροδον τῶν ἀνιῶν· καθὸ καὶ περὶ τῶν δικαίων εἴρηται· "ἐπιλήσονται γὰρ τὴν θλῖψιν αὐτῶν τὴν πρώτην καὶ οὐ μὴ ἀναβῇ αὐτῶν ἐπὶ τὴν καρδίαν." "ἐν ἡμέρᾳ γὰρ ἀγαθῶν ἀμνηστία κακῶν." ἡ δὲ εὐχή σου ὥσπερ ἑωσφόρος, ἐκ δὲ μεσημβρίας ἀνατέλλει σοι ζωή. ὡς ἑπόμενον τοῦτο λέγει τοῖς φθάσασιν, ὅτι εἰ καθήραις σεαυτὸν ὡς μηδὲ εἰ»ς» ῥύπον γενέσθαι, ἡ εὐχή σου λάμψει ὥσπερ ἑωσφόρος. σημαίνει δὲ αὐτῷ τοῦτο τὸν ἑωθινὸν τάχα φωτισμόν, καθ' ὃν ἄρχεται τὸ τῆς ἀρετῆς φέγγος· οὕτω δὲ ἰσχύσει τὸ φῶς ὡς τὸ ἀκμαῖον. σκόπει δέ, τί αὐτῷ βούλεται τὸ "ἀνατέλλει σοι ζωή", μή που τὴν ἀρετήν

Quietude and the Eyes of the Soul§70

70He says it is either the life to come or the life without toil, by transitioning from the burdensome things. And the luminous life is found being enlightened by the 'sun of righteousness' (Mal 4:2). It has been said: 'In the morning I will stand by you and watch' (Ps 46:5). And it shall be certain to you that there is hope for you. And again he says that he believes from the preparation concerning the hoped-for good things.

These things indeed [are...] it is clear that the soul follows the divine hopehes to 'live according to God' (Acts 13:36) follows the eternal, just as Paul says: 'now faith, hope, love remain' (Gal 5:26). And from the absence of anxiety and care, peace is revealed to you. He says this, that having been freed from the burdensome and painful things through the hope having come from the preparation, 'peace is revealed to you,' saying peace as the rest from circumstances.

And we have in the divine writings things said concerning peace of the kind according to the soul, concerning which it is said: 'great peace is in those who love you, and there is no stumbling block in them' (Isa 26:3). And this, being the tranquility of the soul, is the fruit of the Spirit: 'for the fruit of the Spirit is love, joy, peace' (Gal 5:22). From this they are blessed, concerning whom it is said: 'blessed are the peacemakers, for they shall be called sons of God' (Matt 5:9).

For when anyone 'casts his own care upon the Lord' (1 Pet 5:7), he shall have this peace; but the sinner shall not be in this peace, 'for all the life of the ungodly is in anxiety' (Job 21:5) being disturbed. And you shall be at rest, and he who wars against you shall not be, but many, changing their minds, shall entreat you. Understand, if again this one says that he no longer is insulted as a worthless man through any kind of maltreatment; the fact that this is coming implies 'but many, changing, shall entreat you,' signifying that those who formerly rushed against you shall entreat you because of the change in you.

And the peace which is principally the tranquility of the soul is given to the holy one, the Word saying: 'every man shall rest under his vine and under his fig tree, and none shall terrify him' (Mic 4:4). And this is not sensually; but he who has the practical life, signified by the fig tree, and the contemplative, which is signified by the vine—being a poetic thing of gladness—is therefore fearless, not having a deceiver to terrify him or demons. But he who is in malice does not rest here, even in that of the thought...

Being tossed about by passions and demons. Furthermore, regarding Cain, it has been said that one ought not to be moved: 'You have sinned, be still' (Gen 4:7). For quietude of tranquility is a dwelling in human nature, whereas disorder is an intruder.

And now a symbol is interpreted as the soul dwelling in the earth: 'The earth was afraid and was still when God arose for judgment' (Ps 46:6). For when those doing earthly things become through the fear of judgment in repentance, they take up quietude instead of disturbance, hearing: 'And you will be still, without fear of every evil' (Ps 112:4), and salvation will remain for them.

It is hinted that those who fight of old are abandoned by salvation, the remnant of the righteous human being having become lost; and it is clear that they considered the salvation they had clothed themselves with to be the evils of those they fight against, both against soul and body. For their hope is destruction. Regarding the evil-doers, he says that expectation is destruction; he might say that their expectation is not exactly that which they themselves are expecting, but as that which follows having that expectation; just as we say to one falling into punishment: 'You brought these things upon yourself,' not that he himself set this forth, but that he followed it.

'But the eyes of the ungodly will be dimmed' (Ps 35:8). Perhaps he hints at the envious and their sorrow which comes upon the change of having fallen into misfortune, as he wrote. But he does not speak of these eyes—for many of the ungodly remained sharp-sighted until their later breath—but of the eyes of the soul.

You have in the divine writings concerning the eyes of man: 'The commandment of the Lord is a bright light, enlightening eyes' (Prov 6:23), meaning that God's commandments save the eyes of the inner man, even if they are blind. Having understood, Job says: 'Are you then men? Or will wisdom end with you?' (Job 9:10). He says: 'You are indeed men, but thinking great things about yourselves and regarding yourselves as the only men, you think that wisdom remains until you; but you suppose that you can grasp the judgments of God and decide something about them; and in reality, it surpasses human things.' For he says, 'Your judgments are a great abyss' (Job 9:12). But Paul also writes that these things are 'unsearchable' (Rom 11:33). And it is shown through 'will wisdom end with you?' that the wisdom of God is not limited to the human.

Greek · §70

φησιν ἢ τὴν μέλλουσαν ζωὴν ἢ τὴν ἄνευ πόνων ζωὴν μεταβα306 λόντων τῶν ἐπιπόνων. ἡ δὲ φωτεινὴ ζωὴ ὑπὸ τοῦ "ἡλίου τῆς δικαιοσύνης" πεφωτισμένη τυγχάνει. εἴρηται· "τὸ πρωὶ παραστήσομαί σοι καὶ ἐφόψομαι." πεποιθώς τε ἔσῃ, ὅτι ἔστιν σοι ἐλπίς. καὶ π̣άλιν αὐτόν φησιν ἐκ τῆς προπαρασκευῆς πιστεύειν περὶ τῶν ἐλπιζομένων ἀγαθῶν. ταῦτα μὲν ····· · δῆλον δέ, ὅτι ἡ τῆς ψυχῆς ι̣······ ·· τὴν θείαν ἐλπίδα πρ····· · ἕπεται γὰρ τῷ "κατὰ θεὸν ζῆν" βουλομένῳ τὰ ἀίδια, καθὰ Παῦλος λέγει· "νυνὶ μένει πίστις, ἐλπίς, ἀγάπη." ἐκ δὲ μερίμνης καὶ φροντίδος ἀναφανεῖταί σοι εἰρήνη. τοῦτο λέγει, ὅτι ἀπαλλαγεὶς τῶν ἐπιπόνων καὶ ἀνιαρῶν διὰ τὴν ἐλπίδα τὴν γεγε_6_ν_η_μ_έ6νην ἐκ τῆς προπαρασκευῆς "ἀναφανεῖταί σοι εἰρήνη", εἰρήνην λέγων τὴν τῶν περιστάσεων ἀνάπαυσιν. ἔχομεν δὲ ἐν τοῖς θείοις γράμμασιν περὶ εἰρήνης λεγόμενα τῆς κατὰ ψυχήν, περὶ ἧς λέγεται· "εἰρήν̣η ν πολλὴ ν τοῖς ἀγαπῶσίν σε καὶ οὐκ ἔστ»ι» ἐν αὐτοῖς «ς»κάνδαλον." αὕτη δὲ ἀταραξία οὖσα τῆς ψυχῆς καρπός ἐ»ς»τι τοῦ ν πνεύματος· "ὁ γὰρ καρπὸς τοῦ πνεύματος ἀγάπη, χαρά, εἰρήνη." ἀπὸ ταύτης μακαρίζονται περὶ ὧν λέγεται· "μακάριοι οἱ εἰρηνοποιοί, ὅτι υἱοὶ θεοῦ κληθήσονται." ἐπὰν γάρ 307 τις τὴν ἑαυτοῦ "μέριμναν ἐπὶ κύριον ἐπιρίψῃ", ἕξει ταύτη̣ν τὴν εἰρήνην· ὁ ἁμαρτωλὸς δὲ οὐκ ἔσται ἐν ταύτῃ τῇ εἰρήνῃ· "πᾶς γὰρ βίος ἀσεβοῦς ἐν φροντίδι" τεταραγμένῃ. ἡσυχάσεις δὲ καὶ οὐκ ἔσται ὁ πολεμῶν σε· μεταβαλόμενοι δὲ πολλοί σου δεηθήσονται. ἐπίστησον, εἰ πάλιν τη`̣ν ἡσυχίαν οὗτός φησιν τὸ μηκέτι τρόπον τινὰ διὰ τα`̣ς κακώσεις ὀνειδίζεσθαι ὡς φαῦλον· τούτου ἐπιφερομένου ἐπάγει τὸ "μεταβαλόμενοι δὲ πολλοί σου δεηθήσονται" δηλῶν, ὅτι οἱ πρότερον κατατρέχοντες διὰ τὴν περὶ σὲ μεταβολὴν δεηθήσονταί σου. ἡ κυρίως δὲ ἡσυχία ἡ τῆς ψυχῆς ἀταραξία τῷ ἁγίῳ δίδοται λέγοντος τοῦ λόγου· "ἀναπαύσεται ἑ´̣καστος ὑποκάτω ἀμπέλου αὐτοῦ καὶ ὑποκάτω 76 συκῆς αὐτοῦ καὶ οὐκ ἔσται ὁ ἐκφοβῶν." τοῦτο δὲ οὐκ αἰσθητῶς· ἀλλ' ὁ ἔχων τὸν πρακτικὸν βίον διὰ τῆς συκῆς δηλούμενον καὶ τὸν θεωρητικόν, ὃς διὰ τῆς ἀμπέλου σημαίνεται–εὐφροσύνης ποιητικὸν τυγχάνον–, ἄφοβος λοιπόν ἐστιν οὐκ ἔχων διάβολον ἐκφοβοῦντα ἢ δαίμονας. ὁ δ' ἐν κακία οὐχ ἡσυχάζει ὧδε κἀκεῖ τοῦ λογισμοῦ περιφερομένου ὑπὸ παθῶν καὶ δαιμόνων. αὐτίκα γοῦν 308 πρὸς Κάϊν ὡς οὐ δεῖ κινούμενον εἴρηται· "ἥμαρτες, ἡσύχασον·" οἰκ»ε»ῖον γὰρ τῇ τοῦ ἀνθρώπου φύσει ἡ ἡσυχία τῆς ἀταραξίας, ἡ δὲ ἀταξία ἐπ»ε»ισόδιον. α····· ····· καὶ νῦν σύμβολον τη····· ····ης ἐν ψυχῇ οἰκεῖν τη····· ···ος ἑρμηνευομένη··· "γῆ ἐφοβήθη καὶ ἡσύχασεν ἐν τῷ ἀναστῆναι εἰς κρίσιν τὸν θεόν." ὅταν γὰρ οἱ τὰ γήινα πράττοντες διὰ τὸν φόβον τῆς κρίσεως ἐν μετανοίᾳ γένωνται, ἡσυχίαν ἀντι`̣ ταραχῆς ἀναλαμβάνουσιν ἀκούοντες· "καὶ ἡσυχάσεις ἀφόβως ἀπὸ παντὸς κακοῦ." σωτηρία δὲ αὐτοὺς ἀπολείψει. αἰνίττεται, ὅτι οἱ πολεμοῦντες πάλαι δικαίου λοιπὸν τοῦ ἀνθρώπου γεγενημένου ἐγκαταλείπονται ὑπὸ σωτηρίας, δῆλον δ' ὅτι ἧς ἑαυτοῖς ἀνεπλάσαντο σωτηρίας ἡγούμενοι τὴν τῶν πολεμουμένων κάκωσιν καὶ κατὰ ψυχὴν καὶ σῶμα. ἡ γὰρ ἐλπὶς αὐτῶν ἀπώλ»ε»ια. τῶν κακοθελῶν, φησίν, ἡ προσδοκία ἀπώλειά ἐστιν· λέγοι δ' ἂν αὐτῶν προσδοκίαν οὐ πάντως ὡς αὐτῶν τοῦτο προσδοκώντων, ἀλλ' ὡς ἑπόμενον τοῦτο ἐχόντων· καθὸ λέγομεν τῷ κολάσει ὑποπίπτοντι· σὺ σεαυτῷ ταῦτα παρήγαγες, οὐχ ὅτι αὐτὸς τοῦτο προέθετο, ἀλλ' ὅτι ἠκολούθησεν αὐτῷ ταῦτα. 309 ὀφθαλμοὶ δὲ ἀσεβῶν τακήσονται. ἴσως τοὺς φθονεροὺς αἰνίττεται καὶ τὴν λύπην αὐτῶν τὴν γιγνομένην ἐπὶ μεταβολῇ τοῦ ἀνιαροῖς περιπεπτωκότος, ὡς διέγραψεν. οὐ δε τούτους δὲ τοὺς ὀφθαλμούς φησι–πολλοὶ γὰρ τῶν ἀσεβῶν μέχρις ὑστέρας ἀναπνοῆς ὀξυωποῦντες ἔμειναν–, ἀλλὰ τοὺς ψυχῆς. ἔχεις ἐν τοῖς θείοις γράμμασιν περὶ ὀφθαλμῶν τῶν τοῦ ἀνθρώπου· "ἡ ἐντολὴ κυρίου τηλαυγὴς φωτίζουσα ὀφθαλμούς", δηλονότι τοὺς τοῦ σ ἔσω ἀνθρώπου ὀφθαλμοὺς ἐπὶ τῷ καὶ τυφλοὺς σώζειν τὰς θεοῦ ἐντολάς. 309 ὑπολαβὼν δὲ Ἰὼβ λέγει· εἶτα ὑμεῖς ἐστε ἄνθρωποι; ἢ μεθ' ὑμῶν #6τελευτήσει σοφία; φησὶν ὅτι «ἄνθρωποι μέν ἐστε, μέγα δὲ περὶ αὑτῶν οἰόμενοι καὶ ὡς μόνους ἑαυτοὺς ἀνθρώπους λογιζόμενοι νομίζετε μέχρις ὑμῶν εἶναι τὴν σοφίαν· οἴεσθε δὲ δύνασθαι καὶ τὰ κρίματα τοῦ θεοῦ καταλαμβάνειν καὶ ἀποφαίνεσθαί τι περὶ αὐτῶν· καὶ τῷ ὄντι ὑπερβαίνει τὰ ἀνθρώπινα.» "τὰ κρίματά σου" γάρ φησιν "ἄβυσσος πολλή." ἀλλὰ καὶ Παῦλος "ἀνεξεραύνητα" αὐτὰ εἶναι γράφει. ἐμφαίνει δὲ διὰ τοῦ "μεθ' ὑμῶν τελευτήσει σοφία;" ὅτι ἡ τοῦ θεοῦ σοφία οὐκ ἄχρι τῶν ἀνθρωπίνων

Virtue as a House§71

71It is a matter of parts. The apostle knows, just as he does, that 'by a part' and for the perfect ones here 'knowledge' possesses a 'storehouse of the spirit' and these things; but he who possesses a storehouse does not have the whole of it, but a 'part' of it. But for him who 'has come to perfection,' he has the part along with the whole; for this is the storehouse.

And as for me, my heart is toward you. He wishes to present to them, saying, that they have re-formations in their own intellects, asserting: 'And my heart is toward you' and I do not agree with you in the same intellect. Or do you not think you think excessively? For I also understand; for it does not differ from the logical regarding the logical. But the difference occurs by the imposition.

He speaks, therefore, concerning faults: 'Hear me, you who have lost your heart.' For he does not speak of the essence, but of its energy, its faulty loss. For a righteous and blameless man became a reproach. When he speaks of lesser things, he applies them to himself; for he is deficient in himself through blindness. But when praise is necessary, he says of the righteous and the one possessing virtue, that they fall upon the same, just as the blessed Paul, saying, 'I know a man in Christ' (2 Cor 5:19). For God testified to him, saying, 'Do you suppose I have used you differently than that you should appear righteous?' (Job 2:9).

And if Job once said, being compelled because of the desire to glorify his friends against him, 'I know that I shall appear righteous' (Job 13:15), this became a character; he said this from the reports concerning himself of those using and working virtue, saying: 'I know that if I should use courage until the end, "I shall appear righteous."' For he did not say: 'I am righteous,' but he inclined his expectation toward a future time, announcing the proper characteristic of virtues. For he was prepared to fall at a set time, and his house was to be despoiled by the lawless. This shows that he was delivered to those who requested to test him. Some also, not using this word well, thought fate to be, referring the 'set time' to it. But this is a lie; for not every set time signifies fate. What he presents, therefore, is this: that even if he became a reproach, this did not happen unto infinity, but at the time of God's allowance for this to happen, just as...

“given into the hands of those who afflict.” He said “a fixed” “time,” which is the time for a man to use such a virtue, by which also he is called able to fight. And he says “houses” are “being shaken” regarding the virtues; for those who oppose are eager through the instigators to shake and to unsettle them; for it has been said that houses are taken instead of virtues: “because the midwives feared God, they made themselves houses.” Were they therefore homeless before they feared God? But it is clear that the virtues, according to one hearing the words of Jesus and building his own house, which is life, are not upon a sensible rock, but upon the Christ who said to Peter: “You are Peter, and upon this rock I will build my church” (Matt 16:18), signifying that Peter has a house in such a rock. And the Savior builds the church, being himself both rock and builder; for God cooperates with the diligent. Thus also the psalmist says: “In a rock you lifted me up” (Ps 27:10). But it is no great gift of God to be lifted up on a sensible rock, but it is clear that it is by the secure word, as again the psalmist says: “You established my feet upon a rock” (Ps 40:2). It should be noted that it is the righteous or another... but the lawless.

And “to be shaken” shows the courage of the righteous having been thrown into confusion; it is also said in the psalms: “Many times they have fought against me from my youth, and indeed they were not able to prevail against me” (Ps 38:6), as also Paul: “Who shall separate us from the love of God?” (Rom 8:35) and the following. And “houses” must be understood in the plural as the abundance of virtue; temperance is a house, courage is a house, meekness and others, as it is said: “A stronghold is the holy fear of the Lord” (Ps 127:1); thus also justice. There are against these houses, which the Lord destroys: “For the Lord destroys the houses of the insolent; but he has established a boundary for the widow” (Ps 147:7). For he destroys the houses of the proud, as it is said: “Capernaum, until you ascend to heaven, shall you be brought down to Hades” (Matt 11:23), and “the one who exalts himself will be humbled” (Luke 14:11). “He establishes a boundary for the widow,” which is: the house, the life of those serving God, protected from evils. And “the houses of the lawless shall undergo cleansing, but the houses of the righteous are received” also shows the lives of each. Not, however, but let no one, being evil, trust that he will be innocent. As many as

Greek · §71

ἐστὶν πρα310 γμάτων. οἶδεν καθὰ καὶ ὁ ἀπόστολος ὅτι "ἐκ μέρους" κα̣ὶ τοῖς τελείοις ἐνταῦθα ἡ "γνῶσις" "ἀραβῶνα πνεύματος" ἐχόντων καὶ τούτ̣ων· ὁ δὲ ἀραβῶνά τινος ἔχων οὐ τὸ ὅλον αὐτὸ ἔχει, ἀλλὰ "μέρος" αὐτοῦ. τοῦ δὲ "τελείου ἐλθόντος" ἔχει σὺν τῷ ὅλῳ τὸ μέρος· #6τοῦτο γάρ ἐστιν ὁ ἀραβών. #6κἀμοὶ μὲν καρδία καθ' ὑμᾶς ἐστιν. παραστῆσαι αὐτοῖς βούλεται, ὅτι ἀναπλασμοὺς ἐν τῇ διανοίᾳ ἑαυτῶν ἔχουσιν, φάσκων· «"κἀμοὶ καρδία καθ' ὑμᾶς ἐστιν" καὶ οὐ συμφέρομαι ὑμῖν εἰς τὴν αὐτὴν διάνοιαν. ἢ μὴ νομίζετε ὑπερβαλλόντως νοεῖν; κἀγὼ γὰρ συνίημι· λογικὸν γὰρ λογικοῦ οὐ διαφέρει. τῇ δὲ ἐπιβολῇ ἡ διαφορὰ γίνεται.» περὶ φαύλων γοῦν λέγεται· "ἀκούσατέ μου οἱ ἀπολωλεκότες τὴν καρδίαν." οὐ γὰρ τὴν οὐσίαν, ἀλλὰ τὴν ἐνέργειαν αὐτῆς τὴν φαύλην ἀπώλειαν αὐτῆς #6λέγει. δίκαιος γὰρ καὶ ἄμεμπτος ἀνὴρ ἐγε#6νήθη εἰς χλεύασμα. ὅταν τὰ ἐλάττονα λέγῃ, ἑαυτῷ αὐτὰ προσάπτει· ἐλαττωτικὸς γὰρ ἑαυτοῦ διὰ ἀτυφίαν ὑπάρχει. ὅταν δὲ ἐπαίνου χρεία ᾖ, τῷ δικαίῳ καὶ τῶι ἔχοντι τὴν ἀρετὴν αὐτὰ ἕπεσθαι λέγει, ὡς ὁ μακάριος Παῦλος "οἶδα ἄνθρωπον 311 ἐν Χριστῷ" λέγων̣. ὁ θεὸς γὰρ αὐτῷ ἐμαρτύρησεν λέγων· "οἴει δέ με ἄλλως σοι κεχρηματικέναι ἢ ἵνα ἀναφανῇς δίκαιος;" εἰ δὲ ὁ Ἰὼβ εἶπέν ποτε 77 ἐκβιαζόμενος διὰ τὸ τοὺς φίλους ἐναντίον δοξάσ̣αι· "οἶδα ὅτι δίκαιος ἀναφανοῦμαι", χαρακτὴρ γινόμενος τοῦτο εἰ῀̣πεν ἐκ τῶν καθ' ἑαυτὸν ἀπαγγείλ̣ας τοὺς ἀρετῇ χρωμένους καὶ ἐργαζομένους λέγων· «οἶδα ὅτι εἰ χρησαίμην τῇ ἀνδρείᾳ ἕως τ̣ε´̣λους, "δίκαιος ἀναφανοῦμαι".» οὐ γὰρ εἶπεν· «δίκαιός εἰμι», ἀλλ' εἰς μέλλοντα χρόνον ἀνέκλινεν τὴν προσδοκίαν, τὸ ἴδιον τῶν ἀρετῶν ἀπαγ#6γέλλων. εἰς χρόνον γὰρ τακτὸν ἡτοίμαστο πεσεῖν ὑπὸ ἄλλους οἴκους τε αὐτοῦ ἐκπορθεῖσθαι ὑπὸ ἀνό#6μων. δηλοῖ ὅτι παρεδόθη τοῖς ἐξαιτησαμένοις πειράσαι αὐτόν. τινὲς καὶ ἐκ ταύτης τῆς λέξεως οὐ καλῶς αὐτῇ χρησάμενοι εἱμαρμένην ἐλογίσαντο εἶναι, τὸ "τακτὸν χρόνον" εἰς αὐτὴν ἀναφέροντες. ψεῦδος δὲ τοῦτο· οὐ γὰρ πᾶς χρόνος τεταγμένος τὴν εἱμαρμένην σημαίνει. ὃ παρίστησιν οὖν, τοῦτ' ἔστιν, ὅτι εἰ καὶ εἰς χλεύασμα ἐγενήθη, ἀλλά γε οὐκ εἰς ἄπειρον τοῦτο 312 ἐγίνετο, ἀλλὰ καιρῷ τοῦ θεοῦ συνχωρήσαντος τοῦτο γενέσθαι, καθὰ καὶ οι῾̣ "δοθέντες εἰς χεῖρας τῶν θλιβόντων". "χρόνον" δὲ "τακτὸν" εἰ῀̣πεν, ὃν ἔστιν̣ τῇ ἀρετῇ τῇ τοιαύτῃ χρῆσθαι τὸν ἄνθρωπον, καθ' ἣν καὶ λέγεται ἱκανὸς εἶναι πολεμεῖν. "οἴκους" δὲ λέγει "πορθουμένους" τὰς ἀρετάς· τούτους γὰρ σπουδ̣άζουσιν̣ οἱ ἀντικείμενοι διὰ τῶν ἐπιπόνων σεῖσαι καὶ κλο̣νῆσαι· ὅτι δὲ οἶκοι ἀντὶ ἀρετῶν παραλαμβάνονται, εἴρηται· "ἐπεὶ ἐφοβοῦντο αἱ μαῖαι τὸν θεόν, ἐποίησαν ἑαυταῖς οἰκίας." ἆρά γε ἄοικοι ἦσαν πρὶν φοβηθῶσι τὸν θεόν; ἀλλὰ δῆλον ὡς τὰς ἀρετάς, κατὰ τὸν ἀκούοντα τοὺς λόγους Ἰησοῦ καὶ οἰκοδομοῦντα τὴν ἑαυτοῦ οἰκίαν, ὅ ἐστιν τὸν βίον, οὐκ ἐπὶ πέτραν αἰσθητήν, ἀλλ' ἐπὶ τὸν Χριστὸν τὸν εἰπόντα Πέτρῳ· "σὺ εἶ Πέτρος καὶ ἐπὶ ταύτῃ τῇ πέτρᾳ οἰκοδομήσω μου τὴν ἐκκλησίαν", τοῦ Πέτρου δηλονότι ἔχοντος οἰκίαν ἐν τῇ τοιαύτῃ πέτρᾳ. οἰκοδομεῖ δὲ ὁ σωτὴρ τὴν ἐκκλησίαν, αὐτὸς καὶ πέτρα καὶ οἰκοδόμος ὤν· συνεργεῖ γὰρ ὁ θεὸς τῷ σπουδαίῳ. οὕτω καὶ ὁ ψαλμῳδός φησιν· "ἐν πέτρᾳ ὕψωσάς με." οὐ μέγα δὲ δῶρον θεοῦ ἐν αἰσθητῇ πέτρᾳ 313 ὑψωθῆναι, ἀλλὰ δῆλον ὡς τῶι λόγωι τῷ ἀσφαλεῖ, καθὸ πάλιν ὁ ψαλμῳδός φησιν· "ἔστησας ἐπὶ πέτραν τοὺς πόδας μου." σημειωτέον δὲ ὅτι δίκαιος ἢ ἀλλοτιν·····π··· ἀλλ' ἄνομοι. τὸ δὲ "ἐκπορθεῖσθαι" ἐμφαίνει τὸ ἀνδρεῖον τοῦ δικαίου καταμηχανηθέντος· εἴρηται κ̣αὶ ἐν ψαλμοῖς· "πλεονάκις ἐπολέμησάν με ἐκ νεότητός μου καὶ γὰρ οὐκ ἠδυνήθη σάν μοι", ὡς καὶ Παῦλο̣ς· "τίς ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ θεοῦ;" καὶ τὰ ἑξῆς. οἴκους δὲ πληθυντικῶς δεῖ νοεῖν τὸ πλῆθος τῆς ἀρετῆς· σωφροσύνη οἶκος, ἀνδρεία οἶκος, πραότης καὶ ἄλλαι, καθὸ εἴρηται· "ὀχύρωμα ὁσίου φόβος κυρίου·" οὕτω καὶ δικαιοσύνη. τούτων τῶν οἴκων εἰσὶν ἐναντίοι, οὓς κατασπᾷ κύριος· "οἴκους γὰρ ὑβριστῶν καστασπᾷ κύριος· ἐστήριξεν δὲ ὅριον χήρας." τὰς γὰρ τῶν ὑπερηφάνων πολιτείας κατασπᾷ ω῾̣ς εἴρηται· "Καφαρναούμ, ἢ ἕως οὐρανοῦ ἀναβήσῃ, ἕως ᾅδου καταβιβασθήσῃ." καὶ "ὁ ὑψῶν ἑαυτὸν ταπεινωθήσεται." "στηρίζει δὲ χήρας τὸ ὅριον", ὅ ἐστιν· τὸν οἶκον, τὸν βίον τῶν κατὰ θεὸν χηρευόντων ἀπὸ κακῶν. δηλοῖ καὶ τὸ "οἰκίαι παρανόμων ὀφειλήσουσιν καθαρισμόν, οἰκίαι δὲ δικαίων δεκταὶ" τοὺς ἑκάστου βίους. οὐ μὴν δὲ ἀλλὰ μηθεὶς πεποιθέτω πονηρὸς ὢν ἀθῷος ἔσεσθαι. ὅσοι

Divine Providence vs. Human Sin§72

72They provoke the Lord, so will there not be an examination of them? He teaches that even if someone mocks the righteous and overpowers him, he will not be innocent, even if he conquers him by appearing to do so. For such a person provokes God. For there will be an examination of the things done, through which judgment is hinted at, just as Paul says: 'For it is necessary for us all to appear before the judgment seat of Christ, so that each one may receive for what he did through the body' (2 Corinthians 5:10). It also suggests to understand that 'even if those who made claims are acting wickedly by taking authority over me, these are not innocent, having become instruments and vessels of wrath, even if they do this while acting against a sinner' (Romans 9:22). For they rejoice in such service.

To whom indeed is it said: 'I gave them into your hands, but you did not give them mercy' (Psalm 78:49) and 'I was angry with them a little, but they persisted in evils' (Psalm 78:49)? For God does not hand them over so that they may use mercy without restraint; but they, doing this with much eagerness, act without mercy; and Pharaoh toward the sons of Israel is such. Such is the saying: 'Giants come to fill my wrath, rejoicing and insulting at the same time.' For they rejoice in the things they serve.

But 'ask the four-footed, if they tell you; and the birds of heaven, if they announce to you; command the earth, and it will explain to you; and the fish of the sea will explain to you' (Job 12:7-9). He wishes to show the depth of judgments and the value of man here, saying that the judgments are incomprehensible, of which man receives knowledge only 'in part' (1 Corinthians 13:12). But it is not appropriate to take it quite this way, that one must ask the four-footed as if to receive an answer from them, but 'inquire of the four-footed, and in the birds, and of the creation in the earth, and judgments, and examine, if it is possible to grasp the deepest things in these words.'

He says these things desiring to have them know that the providence of God is concealed, and it is not proper for them to be permitted to it while being ignorant, just as they were overcome by him as if he were suffering through sin, not knowing the judgment. For in reality, the existence of animals at hand does not present the reasonable; indeed, the things that wander about seem to many not to have a reasonable origin. But the Holy One says: 'All things were created for their need' (Psalm 104:30).

But he presents the hidden part of them: '...of his works it is in secret' (Job 28:24). For it is like a medical case to observe the doctor approaching with skill and science, while the patient is often displeased by many medicines imposed by the doctor.

Who then has not known in all these things that the hand of the Lord made these? Having said that the reason for each of the things that happened is hidden, through which he taught his friends to understand, and claiming that for the sake of sin it happens to him as something hidden and not readily available, he presents something else as instruction: that the general reason is manifest, even if the other part happens to be hidden. I say, indeed, that 'the hand of the Lord has done these,' so that they might show the other cause, that even if it is not because of sin, it happens by the hand of the Lord when they are coming together.

For if he had not been the one who requested and received the commission from God, he would have been able to do nothing. From these things, those who introduce the automatic must be rebuked, for everything is governed by order and providence. For the shared breath of the whole is sufficient instruction to stand firm toward all things that are under the providence of God.

Is not the soul of all living things and the spirit of every man in his hand? He who teaches them the things of instruction confirms this, that everything is under the hand of God, both the life of men and death—this is similar to that in the Gospel: 'Are not two sparrows sold for an ass's coin? And will not one of them fall into a snare without the Father of him who is in heaven?' (Matt 10:29)—constructing nothing else through this except to make them understand their own intellect regarding the judgments of God, and not to say unrighteously that he has suffered through sin.

For the mind distinguishes words, but the larynx tastes grain. Understand, if these things are given toward those: 'But ask the four-footed, if they tell you' (Job 12:2). It is clear from the sequence that knowing the judgments of providence is not irrational or soulless, but of the mind. And he takes a paradigm: just as the larynx is a critic of foods, so the mind is of the things spoken and of the things contained in the nature of the whole. 'Discern therefore also you,' he would say to his friends, 'these things, and you will find my way.'

Greek · §72

παροργίζουσι τὸν κύριον, οὐχὶ καὶ ἔτασις αὐτῶν ἔσται; διδάσκει ὅτι κἂν χλευάζῃ τις τὸν 314 δίκαιον καὶ καταδυναστεύῃ, οὐκ ἔσται ἀθῷος, κἂν ἐκνικήσῃ αὐτὸν τῷ δοκεῖν. παροργίζει γὰρ τὸν θεὸν ὁ τοιοῦτος. ἔσται γὰρ ἐξέτασις τῶν πραττομένων, δι' οὗ αἰνίττεται κρίσιν, καθὰ καὶ Παῦλός φησιν· "δεῖ γὰρ ἡμᾶς πάντας παραστῆναι τῷ βήματι τοῦ Χριστοῦ, ἵνα κομίσηται ἕκαστος πρὸς ἃ διὰ τοῦ σώματος ἔπραξεν." νοεῖν δὲ ὑποβάλλει ὅτι «εἰ καὶ οἱ ἐξαιτησάμενοι πονηρεύονται εἰς ἐμὲ λαβόντες ἐξουσίαν, οὐδ' οὗτοι ἀθῷοί εἰσιν ὄργανον καὶ "σκεύη ὀργῆς" γεγ̣ενημένοι, κἂν ἐπὶ ἁμαρτάνοντα τοῦτο ποιῶσιν.» χαίρουσιν γὰρ τῇ τοιαύτῃ ὑπηρεσίᾳ. πρός τινα γοῦν λέγεται· "ἐγὼ ἔδωκα αὐτοὺς εἰς τὰς χεῖράς σου, σὺ δὲ οὐκ ἔδωκας αὐτοῖς ἔλεος" καὶ 78 "ἐγὼ ὠργίσθην αὐτοῖς ὀλίγα, αὐτοὶ δὲ συνεπέθεντο εἰς κακά." οὐ γὰρ ἵνα ἀνηλεῶς χρήσωνται παραδίδωσιν θεός· αὐτοὶ δὲ σὺν πολλῇ προθυμίᾳ τοῦτο ποιοῦντες ἀνηλεῶς ποιοῦσιν· καὶ Φαραὼ δὲ πρὸς τοὺς υἱοὺς Ἰσδραὴλ τοιοῦτος. τοιοῦτον τὸ "γίγαντες ἔρχονται πληρῶσαι τὸν θυμόν μου χαίροντες ἅμα καὶ ὑβρίζοντες." χαίρουσιν γὰρ τοιούτοις οἷς ὑπηρετοῦσιν. 315 ἀλλὰ ἐρώτησον τετράποδα, ἐάν σοι εἴπωσιν, πετεινὰ δὲ οὐρανοῦ, ἐάν σοι ἀπαγγείλωσιν· ἐκδιήγησαι γῇ, ἐάν σοι φράσῃ, καὶ ἐκδιηγή#6σονταί σοι οἱ ἰχθύες τῆς θαλάσσης. τὴν τῶν κριμάτων βαθύτητα καὶ τὴν ἀξίαν τοῦ ἀνθρώπου ἐνταῦθα δηλῶσαι βούλεται λέγων, ὅτι ἀκατάλημπτά εἰσ̣ι̣ τὰ κρίματα ὧν "ἐκ μέρους" ἄνθρωπος ἐπιστήμην δέχεται. οὐ πάντως δὲ οὕτως ἐκλαβεῖν προσήκει, ὅτι ἐρωτῆσαι δεῖ τὰ τετράποδα ὡς παρ' αὐτῶν ἐκδέχεσθαι ἀπόκρισιν, ἀλλὰ «τὴν ἐν τοῖς τετραπόδοις ἐραύνησον καὶ ἐν πετεινοῖς καὶ τῇ γῇ δημιουργίαν καὶ κρίματα καὶ σκόπησον, εἰ δυνήσει καταλαβεῖν τοὺς βαθυτάτους ἐν αὐτοῖς λόγους.» ταῦτα δέ φ̣ησ̣ιν ἐπιστῆσαι αὐτοῖς βουλόμενος, ὅτι ἡ τοῦ θεοῦ διοίκησις ἐναποκρύπτεται καὶ οὐ πρέπει αὐτοὺς ἐπιτρέχειν αὐτῇ ἀγνοοῦντας, καθ̣ὰ κατέτρεχον αὐτοῦ ὡς δι' ἁμαρτίας πάσχοντος οὐκ εἰδότες τὸ κρίμα. καὶ γὰρ τῷ ὄντι ἐκ προχείρου ἡ τῶν ζῴων ὕπαρξις οὐ παραστήσει τὸ εὔλογον· τὰ γοῦν ἰοβόλα τοῖς πολλοῖς δοκεῖ οὐκ ἔχειν τῆς παραγωγῆς τὸ εὔλογον. ἀλλ' ὁ ἅγιός φησιν· "πάντα εἰς χρείαν αὐτῶν ἔκτισται." 316 καὶ τὸ κεκρυμμένον δὲ αὐτῶν παρίστησιν· "α···τ̣· τῶν ἔργων αὐτοῦ ἐστιν ἐν ἀποκρύφοις." καὶ γὰρ ἐπὶ ἰατρικῆς ἐστι τοῦτο θεωρῆσαι τοῦ μὲν ἰατροῦ τέχ̣ν̣ῃ καὶ ἐπιστήμῃ προσάγοντος τὰ ἰατικά, τοῦ δὲ ἀνιάτρου δυσαρεστουμένου πολλάκις τοῖς παρὰ τοῦ ἰατροῦ ἐπιβαλ#6λομένοις φαρμάκοις. τίς οὖν οὐκ ἔγνω ἐν πᾶσι τούτοις, ὅτι #6χεὶρ κυρίου ἐποίησεν ταῦτα; τὸν καθ' ἕκαστον λόγον τῶν γεγενημένων ἀποκεκρυμμένον εἰπών, δι' οὗ ἐδίδαξεν τοὺς φίλους ἐπιστῆσαι καὶ τῷ καθ' αὑτὸν ὡς κεκρυμμένῳ καὶ μὴ προχείρως φάσκειν ἁμαρτίας χάριν τοῦτο γεγονέναι, ἕτερόν τι παιδεύει παριστῶν, ὅτι ὁ καθόλου λόγος φανερός ἐστιν, κἂν̣ ὁ ἕτερος κεκρυμμένος τυγχάνῃ, λέγω δή, ὅτι "χεὶρ κυρίου ταῦτα πεποίηκεν," ἵνα ἔμφασιν παραστήσῃ τῆς ἑτέρας αἰτίας, ὅτι εἰ καὶ οὐ διὰ ἁμαρτίας, ἀλλ' ὑπὸ χειρὸς κυρίου ταῦτα γίνεται συνχωροῦντος. καὶ γὰρ εἰ μὴ ἦν ὁ ἐξα̣ι̣τησάμενος λαβὼν τὴν ἐπιτροπὴν πρὸς τοῦ θεοῦ, οὐδὲν ἠδύνατο. ἐλεγκτέον ἐκ τούτων τοὺς τὸ αὐτόματον εἰσάγοντας, ὅτι τάξει καὶ προνοίᾳ τὰ πάντα διοικεῖται. ἡ γὰρ σύνπνοια τοῦ παντὸς ἱκανὴ διδασκαλία τοῦ ἐφεστάναι 317 #6τοῖς ὅλοις τὴν πρόνοιαν τοῦ θεου῀̣. εἰ μὴ ἐν χειρὶ αὐτοῦ ψυχὴ πάντων τῶν ζώντων καὶ πνεῦμα #6παντὸς ἀνθρώπου; βεβαιοῖ τὰ τῆς παιδεύσεως διδάσκων αὐτούς, ὅτι ὑπὸ τὴν χεῖρα τοῦ θεοῦ πάντα ἐστιν καὶ ἡ ζωὴ τῶν ἀνθρώπων καὶ ὁ θάνατος –τούτῳ ὅμοιον τὸ ἐν τῷ εὐαγγελίω· "οὐχὶ δύο στρουθία ἀσσαρίου πωλεῖται; καὶ οὐχ ἓν αὐτῶν ἐμπεσεῖται εἰς παγίδα ἄνευ τοῦ πατρὸς τοῦ ἐν τοῖς οὐρανοῖς"–οὐδὲν ἕτερον διὰ τούτου κατασκευάζων ἢ τὸ ε᾿̣πιστῆσα̣ι τὴν ἑαυτῶν διάνοιαν ἐπὶ τὰ τοῦ θεοῦ κρίματα καὶ ·ι μὴ εἰκ̣αίως λέγειν δι' ἁμαρτίας αὐτὸν #6πεπονθέναι. νοῦς μὲν γὰρ ῥήματα διακρί#6νει, λάρυξ δὲ σῖτα γεύεται. ἐπίστησον, εἰ ταῦτα ἀποδίδοται πρὸς ἐκεῖνα· "ἀλλὰ ἐρώτησον τετράποδα, ἐάν σοι εἴπωσιν." δῆλον ἐκ τῆς ἀκολουθίας, ὅτι οὐκ ἀλόγων ἢ ἀψύχων ἐστὶν εἰδέναι τὰ τῆς προνοίας κρίματα, ἀλλὰ τοῦ νοῦ. καὶ παράδειγμα λαμβάνει, ὅτι καθάπερ ὁ λάρυγξ κριτικός ἐστι τῶν σιτίων, οὕτως ὁ νοῦς τῶν τε λεγομένων καὶ τῶν ἐγκειμένων ἐν τῇ φύσει τοῦ παντός. «διακρίνετε τοίνυν 318 καὶ ὑμεῖς», λέγοι ἂν πρὸς τοὺς φίλους, «ταῦτα καὶ εὑρήσετε τὸν τρόπον τῶν ἐμοὶ

Wisdom and Divine Providence§73

73"...having been established." Wisdom comes in much time, and science in much life. These things are most educational, for they say, so that they might not think the knowledge of things is easy and accessible because it was said, "the mind indeed distinguishes words," and they might reason that this is easy for them since they have a mind, leading them away from the care of wisdom, by saying: "Wisdom in much time, and science in much life." From this, those unwilling to toil, but thinking that the occasional imposition of some science is enough for them, are to be rebuked. For the knowledge of perfect things does not occur at the same time as one begins.

Furthermore, those who think that learnings are by nature are rebuked by this; for nothing that belongs to human essence by nature and necessity is perfected by time. No mortal, as a living being, adds to himself by time; but the wise man is attained by time. "For when I was a child, I spoke as a child, I thought as a child, I reasoned as a child; when I have become a man, I laid aside the things of a child" (1 Cor 13:11). To this, someone might oppose the "not those of many years are wise, nor the elders know judgment" (Job 4:7), contrary to what was said by Job to those who think otherwise. Yet both can be understood as following one another; for the blessed Job says that he who begins wisdom and hastens to take it up will not take it up as it happens, but will take it up in much time. But neither would Elihu say contrary to this; for if someone did not desire wisdom, but had progressed in age, he would already be wise; for the old man is not wise by necessity.

You will understand what is said by the singer, if it contributes to the taking up of wisdom in much time, in saying: "Know, Lord, my end and the number of my days, who it is, so that I may know what I fall short of" (Ps 39:4). For virtue is shown to be taken up not by nature, but being perfected by time, in the "so that I may know what I fall short of." And what is wisdom, in the following...

It has been said: "Behold, piety is wisdom, and to abstain from evils is knowledge." And first it is necessary to establish the abstention from evils, so that in this way piety may become wisdom being. For it has been said: "Having desired wisdom, keep the commandments, and the Lord will supply it to you" (Ps 111:10); for wisdom comes to being after the soul has been purified.

With Him are wisdom and power, with Him counsel and understanding. Having said "wisdom in much time," in order that you do not think him to be speaking about human wisdom, he teaches not to seek it among created things, but how it is found, saying: "With Him are wisdom and power." For it is not from without Him, but in Him it is, being of the same essence as Him; for the source of it exists, and the source does not receive from elsewhere. And the power is with Him, which is Christ; "for Christ is the power and wisdom of God" (1 Cor 1:24). And with Him also are counsel and understanding, so that these things are not sought by human impositions, but from Him. And all these things the Son is; for "he prepared the heavens in wisdom" (Job 38:4) is said concerning the Son. If he casts down, who will build up? If he shuts according to men, who will open? If he withholds the water, he dries the earth; but if he touches, he has destroyed it by turning it away.

The word concerning providence, as also previously was said, he teaches by silence to those contradicting him. For even if they were setting forth providence, they were falling into oppositions. He says therefore: "Who has withstood his counsel?" (Job 42:3); for indeed one finds the one suffering, the one in distress, the one weighed down by disease, and others being seized in various accidents and not being able to stand, being cast away. For they happen according to the will of God. Not only concerning building, but also concerning the aforementioned, there is no one who will be able to say according to the apostle: "Why did you make me thus?" (Rom 9:20); but also those who dare something apart from the will of God, since they did not call upon Him, are turned away.

Greek · §73

συμ#6βεβηκότων.» ἐν πολλῷ χρόνῳ σοφία, ἐν #6δὲ πολλῷ βίῳ ἐπιστήμη. παιδευτικώτατα καὶ ταῦτά φησιν· ἵνα γὰρ μὴ πρόχει ρον καὶ εὐχερῆ τὴν τῶν ὄντων γνῶσιν οἰηθῶσιν διὰ τὸ εἰρῆσθαι "νοῦς μὲν γὰρ ῥήματα διακρίνει" καὶ λογίσωνται, 79 ὅτι εὐχερὲς αὐτοῖς τοῦτο ἅτε νοῦν̣ ἔχουσιν, ἐνάγει αὐτοὺς ε̣ἰς ἐπιμέλειαν τῆς σοφίας λέγων· "ἐν πολλῷ χρόνῳ σοφία, ἐν δὲ πολλῷ βίῳ ἐπιστήμη." ἐλεγκτέον ἐκ τούτου τοὺς μὴ βουλομένους πονεῖν, ἀλλ' οἰομένους αὐτοῖς ἀρκεῖν τὴν ὅπως ποτὲ γιγνομένην ἐπιβολὴν ἐπιστήμης τινός. οὐ γὰρ ἅμα τῷ ἄρξασθαί τινα ἡ γνῶσις τῶν τελείων παραγίνεται. πρὸς δὲ τούτωι ἐλέγχονται καὶ οἱ φύσει νομίζοντες εἶναι τὰς μαθήσεις· οὐδὲν γὰρ τῶν κατὰ φύσιν καὶ ἀναγκαίως τῇ οὐσίᾳ τοῦ ἀνθρώπου προσόντων χρόνῳ κατορθοῦται. οὐδεὶς γοῦν θνητὸς ᾗ ζῷον χρόνῳ προστίθεται· τὸ δὲ σοφὸς εἶ319 ναι χρόνῳ προσγίνεται· "ὅτε γὰρ ἤμην νήπιος, ἐλάλουν ὡς νήπιος, ἐφρόνουν ὡς νήπιος, ἐλογιζόμην ὡς νήπιος· ὅτε γέγονα ἀνήρ, κατήργηκα τὰ τοῦ νηπίου." πρὸς ταῦτα ἀντιθήσει τις τὸ "οὐχ οἱ πολυχρόνιοί εἰσιν σοφοί, οὐδὲ οἱ γέροντες οἴδασιν κρίμα," ἐναντίον τοῦτο τῷ ὑπὸ τοῦ Ἰὼβ εἰρημένῳ οἰόμενοις. δυνατὸν δὲ ἀμφότερα ἀκολούθως εἰρημένα συνιδεῖν· ὁ μὲν γὰρ μακάριος Ἰώβ φησιν, ὅτι ὁ ἀρχόμενος σοφίας καὶ σπεύδων αὐτὴν ἀναλαβεῖν οὐχ ὡς ἔτυχεν αὐ τήν, ἀλλ' ἐν πολλῷ χρόνῳ ἀναλήμψεται. ἀλλὰ καὶ ὁ Ἐλιοὺς οὐκ ἀπιθάνως ἂν λέγοι· οὐδὲ γάρ, εἰ μὴ ἐπεθύμησέν τις σοφίας, τῇ δὲ ἡλικίᾳ προβέβηκεν, ἤδη σοφὸς ἂν εἴη· οὐ γὰρ ἐξ ἀνάγκης ὁ γέρων σοφός. ἐπιστήσεις τῷ ὑπὸ τοῦ ὑμνῳδοῦ λεγομένῳ, εἰ συμβάλλεται τῷ ἐν πολλῷ χρόνῳ τὴν σοφίαν ἀναλαμβάνεσθαι ἐν τῷ λέγειν· "γνώρισόν μοι, κύριε, τὸ πέρας μου καὶ τὸν ἀριθμὸν τῶν ἡμερῶν μου, τίς ἐστιν, ἵνα γνῶ, τί ὑστερῶ 320 ἐγώ." ἀναλημπτὴ γὰρ δείκνυται καὶ οὐ φύσει ἡ ἀρετή, ἀλλὰ καὶ χρόνῳ κατορθουμένη ἐν τῷ "ἵνα γνῶ, τί ὑστερῶ ἐγώ". τί δέ ἐστιν σοφία, ἐν τοῖς ἑξῆς εἴρηται οὕτως· "ἰδοὺ ἡ θεοσέβειά ἐστιν σοφία, καὶ τὸ ἀπέχεσθαι ἀπὸ κακῶν ἐστιν ἐπιστήμη." καὶ πρῶτον δεῖ κατορθῶσαι τὴν ἀποχὴν τῶν κακῶν, ἵνα οὕτω ἡ θεοσέβεια προσγένηται σοφία οὖσα. εἴρηται γάρ· "ἐπιθυμήσας σοφίαν διατήρησον ἐντολὰς καὶ κύριος χορηγήσει σοι αὐτήν·" ἡ γὰρ σοφία καθαρθείσης τῆς ψυχῆς προσγίνεται. παρ' αὐτῷ σοφία καὶ δύναμις, αὐτῷ βουλὴ καὶ σύνε#6σις. εἰπὼν "ἐν πολλῷ χρόνῳ σοφία" πρὸς τὸ μὴ νομίσαι αὐτοὺς λέγειν αὐτὸν περὶ ἀνθρωπίνης σοφίας λέγειν μηδὲ ζητεῖν αὐτὴν ἐν τοῖς γενητοῖς διδάσκει, πῶς εὑρίσκεται, λέγων· "παρ' αὐτῷ σοφία καὶ δύναμις." οὐ γὰρ ἔξωθεν αὐτοῦ ἐστιν̣, ἀλλ' ἐν αὐτῷ ἐστιν ὁμοούσιος αὐτῷ τυγχάνουσα· πηγὴ γὰρ αὐτῆς ὑπάρχει, ἡ πηγὴ δὲ οὐκ ἄλλοθεν δέχεται. καὶ ἡ δύναμις δὲ παρ' αὐτῷ ἐστιν ὁ Χριστός· "Χριστὸς γὰρ θεοῦ δύναμις καὶ σοφία." αὐτῶι δὲ 321 καὶ βουλὴ καὶ σύνεσις πρόσεστιν, ὥστε μὴ ἀνθρωπίναις ἐπιβολαῖς ταῦτα ζητεῖται, ἀλλὰ παρ' αὐτοῦ. ταῦτα δὲ πάντα ὁ υἱός ἐστιν· τὸ γὰρ "ἡτοίμασεν #6οὐρανοὺς ἐν φρονήσει" περὶ υἱοῦ λέγεται. ἐὰν καταβάλῃ, τίς οἰκοδομήσει; ἐὰν κλείσῃ κατὰ ἀνθρώπων, τίς ἀνοίξει; ἐὰν κωλύσῃ τὸ ὕδωρ, ξηρανεῖ τὴν γῆν· ἐὰν δὲ ἐπαφῇ, ἀπώλεσεν #6αὐτὴν καταστρέψας. τὸν περὶ προνοίας λόγον, ὡς καὶ πρότερον ἐλέχθη, ἠρέμα διδάσκει τοὺς ἀντιλέγοντας αὐτῷ. εἰ γὰρ καὶ ἐτίθεντο πρόνοιαν, ἀλλά γε ἐναντιώμασιν περιέπιπτον. λέγει οὖν ὅτι "τῷ βουλήματι αὐτοῦ τίς ἀνθέστηκεν;" ἔστι γοῦν εὑρεῖν τὸν μὲν πενόμενον, τὸν δὲ ἐν περιστάσει, τὸν δὲ νόσῳ πεπιεσμένον καὶ ὅλως ἐν διαφόροις συνπτώμασιν ἄλλον καὶ ἄλλον κατειλημμένους καὶ μὴ σθένοντας ἀπώσασθαι τὸ κεκριμένον. θεοῦ γὰρ βουλήσει συμβαίνουσιν. οὐ μόνον περὶ οἰκοδομῆς, ἀλλὰ καὶ τῶν προειρημένων οὐδείς ἐστιν, ὃς δυνήσεται εἰπεῖν κατὰ τὸν ἀπόστολον· "τί με ἐποίησας οὕτως;" ἀλλὰ καὶ οἱ χωρὶς βουλῆς θεοῦ τολμῶν322 τές τι, ἐπεὶ οὐκ ἐπεκαλέσαν322 το αὐτόν, καταστρέφονται

Providence and the Displacement of Counselors§74

74According to the saying, "they shall build and I will turn back," says the Lord (Job 22:28). And concerning those having a bad building, it is said: "you destroy them and will not build them." Thus, if it is shut according to men, no one will open; for if God is not prospering a certain action, which someone pre-ordains, through whom words are known, who is able to open? He shut the escape from Pharaoh and the Egyptians, and an opening was not found. And in its entirety, many such things you will find.

For He closes against the useful, not allowing the enjoyment of human things, but to be in want; and toward what? Toward salvation, He brings the difficult things. And He closes in another way according to men, when He does not allow them to prosper in evils, and this happening properly toward God, not as the Pharisees did; for it was said to them: "you shut the kingdom of the heavens, you yourselves do not enter, nor do you allow those entering to enter" (Matt 23:13). And the kingdom of the heavens is shut when those who seem to be teachers, through whom they work evils, make certain imitators of themselves, so that neither they nor those imitating them may enter into the kingdom.

If, therefore, God also shuts to the one who has shut it because of his conduct, who will open to him? Likewise the water and that which hinders according to the sensible, according to what is said, "one part shall be shortened and a part, on which I will not wet, shall be dried," hinders, it dries the earth; and of this you have the example in the Kingdoms; for He is "the one raising clouds from the end of the earth, making lightning into rain" (Job 37:3). And according to His own authority, He touches the earth toward growth and toward destruction of those in it, as in the flood according to Noah (Gen 7).

But if you lead these up with understanding, you will find also the profit from them. With Him are power and strength, with Him are knowledge and understanding. The reasonable proof of each of those things happening from Him, the God, is that no one else would be able to do it, or Him, as He teaches, asserting: "with Him are power and strength." And so that no one may irrationally suppose that He makes God remain by power and strength alone, He brings: "with Him are knowledge and understanding." For even if someone is displeased with the things happening, saying, "why is this fertile and wealthy land again becoming a wasteland, while the needy remains without bread?", let him hear.

The phrase 'with him are knowledge and understanding.' For He himself, 'having arranged all things by weight and measure,' provides to each according to the words of His providence what He wills. The production or administration of existing things does not occur by chance, but the diversity of created things and the wisdom of administration have come from and stand in divine wisdom.

It must be noted that it is not said, as if God were a compounder, that 'strength and might are with him' and 'with him are knowledge and understanding'; for all these things the Son is, being simple and uncomposite. He leads away captive counselors, and he makes the judges of the earth err. And these are the works of providence; for by will and by judgment, captive counselors are led away and judges are displaced.

And if 'counselors' refers to those who blow great in the state, many of these are also found scattered in captivity; which is clear from the captivity of Israel, concerning which Jeremiah lamented over their city, saying: 'How sits the city once full of people, now as a widow full of nations; she who ruled among the lands has become a tributary' (Jeremiah 2:36). And if 'those who advise' signifies the name of counsel, then God leads away those who do this for evil. An example of this is Ahithophel, whose counsel and life were perverted.

For from this also one can understand the work of providence: that even those most wise among those advising, following the purpose of advising, fail in their outcomes, not as if they advised badly, but as if providence is testing them otherwise. So also rulers who have done all things by themselves fail; for the end belongs to God. By His own power He 'made judges err.' And if 'made err' signifies madness, this also happens to those using judgment in a way that is not required; for God displaces such people, proving them foolish. But 'made err' can also signify their displacement; for by the providence of the Word of God, 'judges are displaced' and kings are seated on thrones. Similar to this is 'through me kings reign' and 'the Lord establishes kings and removes them.' Often He gives these both in anger and according to...

Greek · §74

κατὰ τὸ "αὐτοὶ οἰκοδομήσουσι καὶ ἐγὼ καταστρέψω, λέγει κύριος." καὶ περὶ τῶν κακὴν οἰκοδομὴν ἐχόντων λέγεται· "καθελεῖς αὐτοὺς καὶ οὐ μὴ οἰκοδομήσεις αὐτούς." οὕτω καὶ ἐὰν ἐνκλείσῃ κατὰ ἀνθρώπων, οὐδεὶς ἀνοίξει· θεοῦ γὰρ μὴ εὐοδοῦντος ἐπὶ πρᾶξίν τινα, ἣν προῄρηταί τις, δι' οὓς οἶδεν λόγους, τίς ἀνοῖξαι 80 δύναται; συνέκλεισεν τῷ Φαραὼ καὶ τοῖς Αἰγυπτίοις τὴν ἀποφυγὴν καὶ ἀνοίγων οὐχ εὑρίσκετο. καὶ ὅλως πολλὰ τοιαῦτα εὑρήσεις. κλείει γὰρ πρὸς τὸ χρήσιμον μὴ ἐῶν ἔχειν τῶν ἀνθρωπίνων ἀπόλαυσιν, ἀλλ' ἐν ἐνδείᾳ εἶναι· πρὸς δὲ τίνα; πρὸς τὸν σωτήριον εἶναι ἐπάγων τὰ ἐπίπονα. κλείει δὲ καὶ ἄλλως κατὰ ἀνθρώπων, ὅτε οὐκ ἐᾷ εὐοδοῦσθαι αὐτοὺς ἐν κακοῖς καὶ τούτου δεόντως γινομένου πρὸς θεοῦ, οὐ καθὼς Φαρισαῖοι ἐποίουν· εἴρηται γὰρ πρὸς αὐτούς· "κλείετε τὴν βασιλείαν τῶν οὐρανῶν, αὐτοὶ οὐκ εἰσέρχεσθε οὐδὲ τοὺς εἰσερχομένους ἀφίετε εἰσελθεῖν." κλείεται δ' ἡ βασιλεία τῶν οὐρανῶν, 323 ὅταν οἱ δοκοῦντες εἶναι διδάσκαλοι δι' ὧν ἐνεργοῦσιν φαύλων μιμητὰς ἑαυτῶν ποιῶσίν τινας, ὡς μήτε αὐτοὶ μήτε οἱ μιμούμενοι αὐτοὺς εἰσιέναι εἰς τὴν βασιλείαν. ἐὰν οὖν τῷ ἑαυτῷ κλείσαντι καὶ θεὸς κλείσῃ διὰ τὴν πολιτείαν αὐτοῦ, τίς τούτῳ ἀνοίξει; οὕτω καὶ τὸ ὕδωρ καὶ τὸ κατὰ αἰσθητὸν κωλύων κατὰ τὸ εἰρημένον "μερὶς μία βραχήσεται καὶ μερίς, ἐφ' ἣν οὐ βρέξω, ξηρανθήσεται" κωλύων ξηραίνει τὴν γῆν· καὶ τούτου ἔχεις ἐν ταῖς Βασιλείαις τὸ παράδειγμα· αὐτὸς γάρ ἐστιν "ὁ ἀνάγων νεφέλας ἐξ ἐσχάτου τῆς γῆς, ἀστραπὰς εἰς ὑετὸν ποιῶν." καὶ κατὰ τὴν ἑαυτοῦ ἐξουσίαν ἐπαφίεται τῇ γῇ καὶ εἰς ἀρδείαν καὶ εἰς φθορὰν τῶν ἐν αὐτῇ, ὡς ἐν τῷ κατὰ Νῶε κατακλυσμῷ. ταῦτα δὲ εἰ μετὰ συνέσεως ἀνάγοις, εὑρήσεις καὶ τὸ ἀπὸ τού#6των ὄφελος. παρ' αὐτῶι κράτος καὶ ἰσχύς, #6αὐτῷ ἐπιστήμη καὶ σύνεσις. τὸ εὔλογον τῆς ἀποδείξεως τοῦ ἕκαστα τῶν παρ' αὐτοῦ τοῦ θεοῦ γιγνομένων μὴ ἂν 324 ἄλλον δύνασθαι ποιεῖν ἢ αὐτὸν διὰ τούτων διδάσκει φάσκων· "παρ' αὐτῷ κράτος καὶ ἰσχύς." καὶ ἵνα μή τις ἀβέβαιος λογίσηται, ὅτι δυνάμει καὶ ἰσχύι μόναις θεὸς ποιεῖ, ἐπάγει· "αὐτῶι ἐπιστήμη καὶ σύνεσις." κἂν γὰρ δυσαρεστῇ τις τοῖς γιγνομένοις λέγων ὅτι «διὰ τί μὲν ἥδε ἡ χώρα ἡ εὔφορος καὶ πολύπλουτος πάλιν ἄρδεται, ἡ δὲ δεομένη ἄβροχος διατελεῖ;», ἀκουέτω τὸ "αὐτῷ ἐπιστήμη καὶ σύνεσις." αὐτὸς γὰρ "σταθμῶι καὶ μέτρῳ πάντα τα διαταξάμενος" ἑκάστῳ κατὰ τοὺς λόγους τῆς προνοίας ἑαυτοῦ ἐπιχορηγεῖ ἃ βούλεται· οὐ γὰρ ὡς ἔτυχεν ἡ τῶν ὄντων παραγωγὴ ἢ διοίκησις ἔχει τὴν σύστασιν, ἀλλὰ καὶ τὸ τῶν δημιουργημάτων διάφορον καὶ τὸ τῆς διοικήσεως συνέσει θείᾳ πέπηγέν τε καὶ ἕστηκεν. ἐπιστατέον ὅτι οὐχ ὡς συνθέτου ὄντος τοῦ θεοῦ "ἰσχὺς παρ' αὐτῷ καὶ κράτος" καὶ "αὐτῷ ἐπιστήμη καὶ σύνεσις" εἴρηται· πάντα γὰρ ταῦτα ὁ υἱός ἐστιν #6ἁπλοῦς καὶ ἀσύνθετος ὑπάρχων. διάγων βουλευτὰς αἰχμαλώτους, κριτὰς δὲ γῆς ἐξέστη#6σεν. καὶ ταῦτα τῆς προνοίας 325 ἔργα· καὶ γὰρ τῷ θελήματι καὶ τῇ κρίσει καὶ βουλευταὶ αἰχμάλωτοι διάγονται καὶ κριταὶ μεθίστανται. καὶ εἰ μὲν βουλευτὰς λέγοι τοὺς ἐν πολιτεία μεγάλα φυσῶντας, ἔστιν καὶ τούτων πολλοὺς εὑρεῖν ἐν αἰχμαλωσίᾳ διαχθέντας· ὅπερ δῆλον ἐκ τῆς τοῦ Ἰσδραὴλ αἰχμαλωσίας, περὶ οὗ θρῆνον ὁ Ἰερημίας θρηνῶν ἐπὶ τὴν πόλιν αὐτῶν ἔλεγεν· "πῶς ἐκάθισεν μόνη ἡ πόλις ἡ πεπληθυμμένη λαῶν, ἐγενήθη ὡς χήρα πεπληθυμμένη ἐν ἔθνεσιν, ἄρχουσα ἐν χώραις ἐγενήθη εἰς φόρον." εἰ δὲ τοὺς συμβουλεύοντας σημαίνοι τὸ τῆς βουλῆς ὄνομα, καὶ οὕτως τοὺς ἐπὶ κακῷ τοῦτο ποιοῦντας αἰχμαλώτους διάγει θεός· καὶ τούτου παράδειγμα Ἀχιτόφελ, οὗκ ἡ βουλὴ καὶ ἡ ζωὴ διεστράφη. καὶ γὰρ καὶ ἐκ τούτου κατανοῆσαί ἐστιν τὸ ἔργον τῆς προνοίας, ὅτι καὶ οἱ συνετώτατοι τῶν συμβουλευόντων καὶ σκοπῷ τοῦ συμβουλεύειν ἑπόμενοι ἀποτυγχάνουσιν πρὸς τὰς ἐκβάσεις οὐχ ὡς κακῶς συμβουλεύσαντες, ἀλλ' ὡς τῆς προνοίας ἑτέρως 326 δοκιμαζούσης. οὕτω καὶ κυβερνῆται πάντα τ̣ὰ παρ' ἑαυτοῖς πεποιηκότες ἀποτυγχάνουσιν· θεοῦ γάρ ἐστιν τὸ τέλος. τῆι ἑαυτοῦ δυνάμει καὶ τοὺς "κριτὰς ἐξέστησεν". καὶ εἰ μὲν τὸ "ἐξέστησεν" σημαίνει τὴν παραφροσύνην, καὶ τοῦτο γίγνεται τοῖς μὴ ὃν δεῖ τρόπον τῇ κρίσει τῶν πραγμάτων χρωμένοις· ἐξιστᾷ δὲ θεὸς τοὺς τοιούτους ἀποδεικνύων αὐτοὺς ἄφρονας. δυνατὸν δὲ καὶ τὴν μετάστασιν αὐτῶν σημαίνειν τὸ "ἐξέστησεν"· αὐτοῦ 81 γὰρ τοῦ θεοῦ λόγου προνοίαι καὶ #6οἱ κριταὶ μεθίστανται. καθιζάνων βασιλεῖς ἐπὶ θρό#6νους. ὅμοιον τούτῳ τὸ "δι' ἐμοῦ βασιλεῖς βασιλεύουσιν" καὶ τὸ "κύριος καθιστᾷ βασιλεῖς καὶ μεθιστᾷ". πολλάκις τούτους καὶ κατ' ὀργὴν δίδωσιν και κατὰ

The Scattering of Counsel and the Pouring Out of Dishonor§75

75The phrase 'I gave them a kingdom in my wrath' is used. Because things apart from God's judgment are hollow, He himself says, lamenting, 'They reigned and not through me; they began and did not make known to me' (Ps 2:2), through which, in wrath, such people are again released, the opportunity for reconciliation being provided again for a time.

For a throne is often taken to mean a kingdom, even if it is used instead of a teaching office, as is clear from 'The Lord King is established forever' (Ps 145:13), and again: 'Your throne, O God, is unto the ages of ages' (Ps 45:6), and even more: 'A throne of authority is prepared with righteousness' (Ps 89:14). But it is also said to the disciples: 'You also shall sit on twelve thrones judging the twelve tribes of Israel' (Matt 19:28). When it is said, 'The scribes sat upon the seat of Moses' (Luke 13:31), this seat is one of teaching. And he girded their loins with a belt. Unless he himself lives, the one being girded has no strength; therefore, it is God who is He and who governs all these things by His own providence. And the matter of the belt signifies as 'And rulers shall hold the earth through me.'

He sends them as captives. If he speaks of those not using the matter correctly, it shows that He spares not even them when the time calls. But if he means those using it according to what is necessary, God also sends even these many times, like those concerning Daniel and Jesus the son of Josadak, into captivity for the sake of the usefulness of another multitude; for how great was the thing they were doing, they were not worthy to undergo captivity. Consider, however, the greatness of them, that even having become captives and being in Babylon, they remained unshaken.

And if, then, we see the saints being sent into this life, let us reckon that it was not for their own sake, but they underwent this for the benefit of others. The apostle, alluding to this, writes: 'This attitude was among you which was also in Christ Jesus, who, existing in the form of God, did not consider being equal to God a thing to be grasped, but emptied himself, taking the form of a slave' (Phil 2:6-7). He destroyed the powerful ones of the earth. For it is by the judgment of this God that these also undergo destruction, just as Pharaoh and Nebuchadnezzar. And God destroyed the arch-evil devil; for it is said: 'But the angels who do not obey...'

He scatters the lips of the faithful. Some think that certain words are faithful and unanswerable, and God scatters these. Without fail, it is said concerning Ahithophel, the counselor of King Israel, who was previously a counselor to David and later to Absalom; for it was said of him that the counsel of Ahithophel was like the counsel of God, and this was being circulated about him as being unsearchable in his counsels. Without fail, David, to whom the unmanifest and the hidden things of wisdom were revealed, praying to God said, 'Scatter the counsel of Ahithophel' (2 Sam 15:31), and so it happened. He recognized the understanding of the elders.

And he recognized the understanding of the elders who have instead of many opinions prudence and the unceasing life instead of old age; for it was worthy of his knowledge. It is appropriate to hear 'recognized' in the sense of understanding; for he also recognizes the foolish and their counsels. But it is clear how he, recognizing those things—speaking of the elders according to Abraham—accepts them. Pouring out dishonor upon rulers, but humbling the lowly. For of him who 'appoints and removes' (1 Sam 2:7), it means to grant honors in the appointing, and to pour out dishonor in the removing; and to 'pour out' signifies doing this abundantly; for many times we have observed this, as in 'the love of God is poured out in our hearts' (Rom 5:5), instead of 'has been greatly given' according to what is said; 'a myrrh emptied out is your name,' which became 'a wonder in all the earth' (Ps 72:15) according to the Psalmist, before this sending out the fragrance only to Judah, and later reaching all, as it is said, 'You have magnified your holy name over all.' But it also serves as a demonstration of the grace being abundantly given, 'I will pour out from my spirit upon all flesh' (Joel 2:28). Therefore he says that there will be a pouring out of dishonor upon rulers according to justice, of those being humbled by God; for he himself makes the honored dishonorable, the poor rich, and the weak strong, according to him who 'raises the poor from the earth and lifts the needy from the ash heap' (1 Sam 2:8). But if you take the lowly according to opinion and choice, he humbled them by 'making them into highness.'

Greek · §75

τὸ "ἔδωκα αὐτοῖς βασιλέα ἐν ὀργῇ μου". ὅτι δὲ σαθρὰ τὰ χωρὶς τῆς τοῦ θεοῦ ἐπικρίσεως, αὐτὸς καταμεμφόμενός φησιν· "ἐβασίλευσαν καὶ οὐ δι' ἐμοῦ, ἦρξαν καὶ οὐκ ἐγνώρισάν μοι," δι' ὅπερ ἐν ὀργῆι οἱ τοιοῦτοι πάλιν ἀφίενται, τῆς συνχωρήσεως πάλιν τὴν 327 ἐπιτροπὴν παρεχούσης ἄχρι καιροῦ. ὅτι δὲ ὁ θρόνος ἀντὶ βασιλείας πολλάκις παραλαμβάνεται, εἰ καὶ ἐσθότε ἀντὶ διδασκαλίας, δῆλον ὡς τὸ "καθιεῖται κύριος βασιλεὺς εἰς τὸν αἰῶνα", καὶ πάλιν· "ὁ θρόνος σου, ὁ θεός, εἰς τὸν αἰῶνα τοῦ αἰῶνος", καὶ ἔτι· "μετὰ γὰρ δικαιοσύνης ἑτοιμάζεται θρόνος ἀρχῆς." ἀλλὰ καὶ τοῖς μαθηταῖς εἴρηται· "καθήσεσθε καὶ ὑμεῖς ἐπὶ δώδεκα θρόνους κρίνοντες τὰς δώδεκα φυλὰς τοῦ Ἰσδραήλ." ὅταν δὲ λέγηται· "ἐπὶ τῆς καθέδρας Μωσέως ἐκάθισαν οἱ γραμματεῖς," ἡ καθέ#6δρα αὕτη διδασκαλίας ἐστιν. καὶ περιέζωσεν ζώνῃ ὀσφύ#6ας αὐτῶν. εἰ μὴ αὐτὸς ζώσῃ, οὐκ ἔχει ἰσχὺν ὁ ζωσθείς, ὥστε θεός ἐστιν ὁ καὶ ταῦτα τῇ ἑαυτοῦ προνοίᾳ διοικῶν. καὶ τὸ τῆς ζώνης δὲ ἀρχὴν σημαίνει ὡς τὸ "καὶ ἄρχοντες #6δι' ἐμοῦ κρατήσουσι γῆς." ἐξαποστέλλων ἱερεῖς αἰχμα#6λώτους. εἰ μὲν τοὺς οὐκ ὀρθῶς χρωμένους τῷ πράγματι λέγοι, δηλοῖ, ὅτι οὐδὲ ἐκείνων φείδεται καιροῦ καλοῦντος. εἰ δὲ τοὺς εἰς δέον 328 χρωμένους σημαίνει, καὶ τούτους πολλάκις ὡς τοὺς περὶ ∆ανιὴλ καὶ Ἰησοῦν τὸν τοῦ Ἰωσεδὲκ εἰς τὴν αἰχμαλωσίαν ἐξαποστέλλει θεὸς διὰ τὸ χρήσιμον τοῦ ἄλλου πλήθους· ὅσον γὰρ ἐφ' οἷς ἔπραττον οὗτοι, οὐκ ἦσαν ἄξιοι τοῦ αἰχμαλω σίαν ὑποστῆναι. ἀμέλει γοῦν τὸ μέγεθος αὐτῶν σκόπει, ὅτι καὶ ἐν τῇ αἰχμαλωσίᾳ γεγενημένοι καὶ ἐν τῇ Βαβυλῶνι ἔμειναν ἀσάλευτοι. κἂν οὖν εἰς τὸν βίον τοῦτον ἐξαποστελλομένους τοὺς ἁγίους ὁρῶμεν, λογιζώμεθα ὅτι οὐ διὰ ἑαυτούς, ἀλλὰ τὸ τῶν ἄλλων ὄφελος τοῦθ' ὑπέστησαν. τοῦτο αὐτὸ ὁ ἀπόστολος αἰνιττόμενος γράφει· "τοῦτο φρονεῖτε ἐν ὑμῖν ὃ καὶ ἐν Χριστῷ Ἰησοῦ, ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ, ἀλλ' ἑαυτὸν ἐκένωσεν #6μορφὴν δούλου λαβών." #6δυνάστας δὲ γῆς κατέστρεψεν. αὐτοῦ γὰρ τοῦ θεοῦ κρίσει καὶ οὗτοι τὴν καταστροφὴν ὑπομένουσιν καθὰ καὶ Φαραὼ καὶ Ναβουχοδονοσόρ. καὶ τὸν ἀρχέκακον διάβολον ὁ θεὸς κατέστρεψεν· εἴρηται γάρ· "ἀγγέλους δὲ τοὺς μὴ τηρήσαντας τὴν ἑαυτῶν ἀρχὴν ὑπὸ ζόφον τετήρηκεν." 329 #6διαλλάσσων χείλη πιστῶν. ἔνιοι δοκοῦσιν πιστοὺς λόγους ἔχειν καὶ ἀνελέγκτους, καὶ τούτους διαλλάττει θεός. ἀμέλει γοῦν περὶ τοῦ Ἀχιτόφελ λέγεται τοῦ συμβούλου τοῦ βασιλέως Ἰσδραήλ, ὃς πρότερον τοῦ ∆αυὶδ ἐτύγχανε σύμβουλος, ὕστερον δὲ τοῦ Ἀβεσαλώμ–ἐλέγετο γὰρ περὶ αὐτοῦ, ὅτι ἔμπροσθεν ἡ βουλὴ Ἀχιτόφελ ὡς βουλὴ θεοῦ· τοῦτο δὲ περὶ αὐτοῦ περιεφέρετο ὡς ἀδιαπτώτου ἐν ταῖς συμβουλαῖς–ἀμέλει γοῦν ὁ ∆αυίδ, ᾧ "τὰ ἄδηλα καὶ τὰ κρύφια τῆς σοφίας" πεφανέρωτο, εὐχόμενος τῷ θεῷ ἔλεγεν· "διασκέδασόν μοι τὴν βουλὴν τοῦ Ἀχιτόφελ," #6ὃ καὶ γέγονεν. #6σύνεσιν δὲ πρεσβυτέρων ἔγνω. καὶ τῶν πρεσβυτέρων τῶν ἐχόντων ἀντὶ πολιᾶς τὴν φρόνησιν καὶ τὸν βίον τὸν ἀκηλίδωτον ἀντὶ τοῦ γήρως τὴν σύνεσιν αὐτὸς ἔγνω· ἀξία γὰρ ἦν τῆς γνώσεως αὐτοῦ. τοῦ δὲ "ἔγνω" συνετῶς ἀκούειν προσήκει· καὶ τοὺς ἀσυνέτους γὰρ καὶ τὰς τούτων βουλὰς γιγνώσκει· ἀλλὰ δῆλον, ὡς ἐκείνας γιγνώσκων–τὰς τῶν πρεσβυτέρων λέγων κατὰ τὸν Ἀβραάμ–καὶ ἀποδέχεται. 330 ἐκχέων ἀτιμίας ἐπ' ἄρχοντας, #6ταπεινοὺς δὲ ἰάσατο. αὐτοῦ γὰρ τοῦ "καθιστῶντος καὶ μεθιστῶντός" ἐστιν κατὰ μὲν τὸ καθιστᾶν τιμὰς παρ̣έχειν, κατα`̣ δὲ τὸ μεθιστᾶν ἀτιμίαν καταχεῖν· τὸ δὲ ἐκχεῖν τὸ δαψιλῶς τοῦτο ποιεῖν σημαίνει· πολλάκις γὰρ τοῦτο παρετηρήσαμεν, ὡς ἐν τῷ "ἡ ἀγάπη τοῦ θεοῦ ἐκκέχυται ἐν ταῖς καρδίαις ἡμῶν," ἀντὶ τοῦ «μεγάλως δέδοται» κατὰ τὸ εἰρημένον· "μύρον ἐκκενωθὲν ὄνομά 82 σου," ὅπερ "ἐν πάσῃ τῇ γῇ θαυμαστὸν" γέγονεν κατὰ τὸν ψαλμῳδόν, πρὸ τούτου ἄχρι μόνης τῆς Ἰουδαίας τὴν εὐωδίαν ἐκπέμπον, ὕστερον δὲ ἐπὶ πάντας φθάσαν ὡς λέγεσθαι· "ἐμεγάλυνας ἐπὶ πάντας τὸ ὄνομα τὸ ἅγιόν σου." ἀλλὰ καὶ τὸ "ἐκχεῶ ἀπὸ τοῦ πνεύματός μου ἐπὶ πᾶσαν σάρκα" τῆς πλου σίως διδομένης χάριτος παραστατικὸν ὑπάρχει. λέγει οὖν, ὅτι ὀργῆς ἐπιπεμπομένης κατ' ἀξίαν ἐπ' ἄρχοντας ἔκχυσις ἀτιμίας ἐπ' αὐτοὺς ἔσται τῶν ταπεινῶν ἰωμένων παρὰ θεοῦ· αὐτὸς γὰρ ἐξ ἐντίμων ἀτίμους ποιεῖ, ἐκ πενήτων πλουσίους, ἐξ ἀσθενῶν δυνα331 τοὺς κατὰ τὸ "ἐγείρων ἀπὸ γῆς πτωχὸν καὶ ἀπὸ κοπρίας ἀνιστῶν πένητα." ἐὰν δὲ ταπεινοὺς λάβῃς τοὺς κατὰ γνώμην καὶ προαίρεσιν, τούτους "εἰς ὕψος ποιῶν" ἰάσατο τὴν

The Shadow of Death and Divine Wandering§76

76he prevents a perceived destruction by making things seem unimportant, following the principle of 'treating non-existent things as if they were real.' Thus he says: 'Humble yourselves therefore under the mighty hand of God, so that he may exalt you in due time' (1 Peter 5:6). And again: 'The Lord opposes the proud, but gives grace to the humble' (James 4:6). For he brings those who have perfected the virtue of humility into the kingdom of heaven; for he is the one about whom it is said: 'And he will save the poor in spirit' (Matthew 5:3). He reveals deep things out of darkness.

Having said this, he will proceed regarding creation and providence, and regarding foreknowledge and his unchangeable nature, as well as knowing the things being done in secret. Similar to this is what is said by David: 'Lord, you have tested me and known me; you knew my seat and my rising; you understood all my thoughts from afar' (Psalm 139:2). For it is not that when I reason, you come to know my thoughts, but rather you exist as a foreknower of things, and so also of thoughts. 'Where shall I go from your spirit, or from your face where shall I flee? If I ascend to heaven, you are there; if I descend to Hades, you are there; if I take up the wings of my dawn and dwell at the limits of the sea, even there your hand will guide and your right hand will hold me fast' (Psalm 139:7-10).

But even beyond these things, he says something else in the 'I said: therefore darkness shall overpower me,' instead of 'hide me.' But even this, teaching again that the knowledge of God cannot be prevented, he says: 'The darkness shall not be darkness from you, and night shall be enlightened as the day' (Psalm 18:11). For to men, indeed, the night makes a difference from the day, but to you, O Lord, even these things are enlightened, instead of 'they become manifest'; which is also what the apostle makes manifest, saying: 'all things are naked and laid bare to the eyes of him' (Hebrews 4:13). And in Daniel it is said: 'knowing all things in the darkness, and the light is with him' (Daniel 2:22), which is our Savior, who 'enlightens every man' (John 1:9). Therefore, everything is manifest to him... and the deeds of men, those happening in secret and in darkness, he makes manifest when it is necessary. And he is also able to reveal the obscure parts of words, according to 'he will understand a parable and a dark saying' (Matthew 13:35), through enlightenment.

Having become mine in thought, he led the shadow of death into light. Now he calls the shadow of death the wickedness which is hidden and operating with deceit toward someone, as if to call the shadow of death himself. For often those operating are signified by the name of the virtue, just as the righteous is called righteousness in 'that we might become the righteousness of God in Him' (2 Cor 5:21). And the apostle, regarding those having love, indicated it by the name of love, saying: 'Love is patient, does not boast, is not rude, does not think of evil, believes all things' (1 Cor 13:4). He does not speak these things concerning the virtue, but concerning the one having the love.

Then again he selects: 'Love never fails' (1 Cor 13:8); and it is not a great thing that a virtue 'does not fail'—it is not its nature—but he speaks concerning the one established in this; for as much as anyone has of it, he is not to be lost. Therefore, if he says 'to lead the shadow of death into light', he does not mean the wickedness, but he speaks of the one operating it, according to 'for you were once darkness, but now light in the Lord' (Eph 5:8). For when they were darkness, existing in ignorance, they happened to be a shadow of death. But when he enlightened them having known them, then he led them out from the shadow of death, so that it might be said concerning them: 'as luminaries in the world' (Phil 2:15), who 'having put away the lie', which is 'darkness', 'speak the truth', which is what is light.

He is wandering nations and destroying them. Wandering is a homonym. For deception is also called wandering, and lawlessness is called wandering, according to that which is said: 'and they became wanderers among the nations' (Acts 13:41). But God does not wander in an unwholesome way in doing this, but is pulling them away from wickedness. And if he also says that 'to deliver to a reprobate mind' is wandering (2 Thess 2:11), he does not do this in an unwholesome way, as it is heard from the Lord saying: 'Behold, I will send him a delusion' (2 Thess 2:11), which is: because he turns toward evils, while caring for his salvation, God turns him away, instead of the soul prospering in evils. He turns him toward a useful wandering placed for him. In the same manner, it is said that he destroys the wicked, either by subjecting them to punishment or by destroying their vice through a turning back. Thus, God either destroys the nations by punishing them or by destroying their wickedness. So also 'to seek and...

Greek · §76

δοκοῦσαν συντριβὴν ἐκ τοῦ ἐξευτελίζεσθαι καταστήσας κατὰ τὸ "ὁ καλῶν τὰ μὴ ὄντα ὡς ὄντα." οὕτω γοῦν λέγει· "ταπεινώθητε οὖν ὑπὸ τὴν χεῖρα τοῦ θεοῦ τὴν κραταιάν, ἵν' ὑμᾶς ὑψώσῃ ἐν καιρῷ." καὶ πάλιν· "κύριος ὑπερηφάνοις ἀντιτάσσεται, ταπεινοῖς δὲ δίδωσιν χάριν." τοὺς γὰρ τὴν τῆς ταπεινοφροσύνης ἀρετὴν κατορθώσαντας εἰσάγει εἰς τὴν βασιλείαν τῶν οὐρανῶν· αὐτὸς γάρ ἐστιν, περὶ οὗ εἴρηται· "καὶ τοὺς #6ταπεινοὺς τῷ πνεύματι σώσει." ἀνακαλύπτων βαθέα ἐκ σκό#6τους. εἰπὼν τὰ περὶ τῆς δημιουργίας καὶ προνοίας διέξεισιν καὶ τὰ περὶ προγνώσεως καὶ τοῦ ἀναποδράστου αὐτοῦ ὡς καὶ τὰ ἐν ἀποκρύφῳ πραττόμενα ἐπισταμένου. τούτῳ ὅμοιον τὸ ὑπὸ ∆αυὶδ λεγόμενον· "κύριε, ἐδοκίμασάς με καὶ ἔγνως με, σὺ ἔγνως τὴν κα332 θέδραν μου καὶ τὴν ἔγερσίν μου, σὺ συνῆκας πάντας τοὺς διαλογι σμούς μου ἀπὸ μακρόθεν·" οὐ γάρ, ὅτε λογίζομαι, γινώσκεις τοὺς διαλογισμούς, ἀλλ' ὥσπερ τῶν πραγμάτων προγνώστης ὑπάρχεις, οὕτω καὶ τῶν διαλογισμῶν. "ποῦ γὰρ πορευθῶ ἀπὸ τοῦ πνεύματός σου, ἢ ἀπὸ τοῦ προσώπου σου ποῦ φύγω; ἐὰν ἀναβῶ εἰς τὸν οὐρανόν, σὺ εἶ ἐκεῖ· ἐὰν καταβῶ εἰς τὸν ᾅδην, πάρει· ἐὰν ἀναλάβω τὰς πτέρυγάς μου κατ' ὀρθὸν καὶ κατασκηνώσω εἰς τὰ πέρατα τῆς θαλάσσης, καὶ γὰρ ἐκεῖ ἡ χείρ σου ὀδηγήσει καὶ καθέξει με ἡ δεξιά σου." ἀλλὰ καὶ ὑπὲρ ταῦτα ἕτερόν τι λέγει ἐν τῷ "εἶπα· ἄρα σκότος καταπατήσει με," ἀντὶ τοῦ «κρύψει με». ἀλλὰ καὶ τοῦτο πάλιν παιδεύων, ὅτι οὐ δύναται κωλῦσαι τὴν γνῶσιν τοῦ θεοῦ, φησὶν ὅτι "τὸ σκότος οὐ σκοτισθήσεται ἀπὸ σοῦ καὶ νὺξ ὡς ἡμέρα φωτισθήσεται." ἀνθρώποις μὲν γὰρ ἡ νὺξ διαφορὰν ποιεῖ πρὸς ἡμέραν, σοὶ δέ, ὦ κύριε, καὶ ταῦτα πεφώτισται, ἀντὶ τοῦ «φανερὰ τυγχάνει»· ὅπερ καὶ ὁ ἀπόστολος φανεροῖ λέγων· 333 "πάντα δὲ γυμνὰ καὶ τετραχηλισμένα τοῖς ὀφθαλμοῖς αὐτοῦ." καὶ ἐν τῷ ∆ανιὴλ εἴρηται· "γιγνώσκων πάντα τὰ ἐν τῷ σκότει, καὶ τὸ φῶς μετ' αὐτοῦ ἐστιν," ὅ ἐστιν ὁ ςωτὴρ ἡμῶν, ὃς "φωτίζει πάντα ἄνθρωπον". φανερὰ οὖν αὐτῷ ····· ····· καὶ τὰ ενκατα····· ····· τὰς πράξεις τῶν ἀνθρώπων τὰς ἐν ἀποκρύφῳ καὶ σκότε̣ι γιγνομένας φανερὰς ποι ῶν ὅτε δεῖ. δύναται δὲ καὶ τὰ ἀσαφῆ τῶν λόγων κατὰ τὸ "νοήσει τε παραβολὴν καὶ σκοτεινὸν λόγον" ἀποκαλύψαι διὰ φωτισμοῦ ἐν διανοίᾳ γενο#6μένου. ἐξήγαγεν δὲ εἰς φῶς σκιὰν θανά#6του. σκιὰν θανάτου νῦν τὴν κακίαν λέγει τὴν ἐπικεκρυμμένην καὶ ἐνεργουμένην μετὰ δόλου πρός τινος ὡς αὐτὸν λέγεσθαι τὴν σκιὰν τοῦ θανάτου· πολλάκις γὰρ τῷ τῶν ἕξεων ὀνόματι οἱ ἐνεργοῦντες σημαίνονται, ὡς ὁ δίκαιος δικαιοσύνη καλεῖται ἐν τῷ "ἵνα ἡμεῖς γενώμεθα δικαιοσύνη θεοῦ ἐν αὐτῷ". καὶ τοὺς ἔχοντας δὲ ἀγάπην ὁ ἀπόστολος τῶι ὀνόματι τῆς ἀγάπης ἐδήλωσεν λέγων· "ἡ ἀγάπη 334 μακροθυμεῖ, οὐ φυσιοῦται, οὐ περπερεύετα̣ι, οὐ λογίζεται τὸ κακόν, πάντα πιστεύει." ταῦτα δὲ οὐ περὶ τῆς ἕξεως λέγει, ἀλλὰ περὶ τοῦ ἔχοντο̣ς τὴν ἀγάπην. εἶτα δὲ πάλιν ἐπιλέγει· "ἡ ἀγάπη οὐδέποτε πίπτει·" καὶ οὐ μέγα ὅτι ἀρετὴ "οὐ πίπτει"· οὐ πέφυκεν ····· ··, ἀλλὰ περὶ τοῦ ἐν ταύτῃ τεθεμελιωμένου λέγει· ἐς ὅσον γάρ τις ἔχ̣ε̣ται αὐτῆς, ἄπτωτός ἐστιν· ἐὰν οὖν λέγῃ "τὴν σκιὰν τοῦ θανάτου εἰς φῶς ἄγειν", οὐ τὴν κακίαν, ἀλλὰ τὸν ἐνεργοῦντα αὐτὴν 83 λέγει κατὰ τὸ "ἦτε γάρ ποτε σκότος, νῦν δὲ φῶς ἐν κυρίῳ". ὅτε γὰρ σκότος ἦσαν ἐν ἀγνοία ὄντες, σκιὰ θανάτου ἐτύγχανον. ὅτε δὲ μεταγνόντας ἐφώτισεν, τότε ἀπὸ τῆς σκιᾶς τοῦ θανάτου αὐτοὺς ἐξήγαγεν, ἵνα λεχθῇ περὶ αὐτῶν· "ἐν οἷς ἐστε ὡς φωστῆρες ἐν κόσμῳ," οἵτινες "ἀποθέμενοι τὸ ψεῦδος", ὅ ἐστιν «σκότος», "ἀλήθειαν λαλοῦσιν", ὅπερ #6ὑπάρχει φῶς. πλανῶν ἔθνη καὶ ἀπολλύων #6αὐτά. ἡ πλάνη ὁμώνυμός ἐστιν. λέγεται γὰρ καὶ ἡ ἀπάτη πλάνη, λέγεται καὶ ἡ ἀνομία, κατὰ τὸ λεγόμενον· "καὶ ἐγένοντο πλανῆται ἐν τοῖς ἔθνεσιν." πλανᾷ δὲ θεὸς οὐκ ἀσυμφόρως τοῦτο ποιῶν, ἀλλ' ἀπὸ τῆς κακίας ἀποσπῶν. 335 εἰ δὲ καὶ τὸ "π̣αραδοῦναι εἰς ἀδόκιμον νοῦν" πλανᾶν λέγει, καὶ τοῦτο οὐκ ἀσυμφόρως ποιεῖ, ὡς ἔστιν ἀκοῦσαι λε´̣γοντος τοῦ κυρίου· "ἰδοὺ ἐγὼ πλανῶ αὐτήν", ὅ ἐστιν· ἐπεὶ ἐπὶ τὰ κακ̣ὰ τρέπεται, τῆς σωτηρίας ἐπιμελούμενος αὐτῆς διαστρέφει α̣ὐτήν, ἀντὶ τοῦ τὴν εὐοδουμένην ἐν κακοῖς ψυχήν. διαστρέφει̣ δὲ πλάνην χρησίμην αὐτῇ ἐντιθείς. τῷ δ' αὐτῷ τρόπῳ καὶ α̣ὐτὸν τὸν φαῦλον ἢ κολάσει ὑπ̣ο̣βάλλων ἢ διὰ ἐπιστροφ̣ῆς ἀπο̣λλύων τὴν ἐπὶ κακὰ αὐτοῦ ἕξ̣ιν ἀπολλύειν τοὺς φαύλους λέγεται. ἑκατέρως οὖν ὁ θεὸς ἀπόλλυσιν τὰ ἔθνη ἢ τ̣ιμ̣ωρούμενος αὐτὰ ἢ ἀπολλύων τὴν κακίαν αὐτῶν. οὕτω καὶ "ζητῆσαι καὶ

The distinction between medical help and malicious criticism§77

77To save the lost who have come. Overthrowing nations and guiding them. Those who exercise foresight and say that God governs all things, a difference is brought forth; for some say that God governs in general, but not in particulars; and we also say this.

They also use such an example: the market-regulator, they say, exercises foresight for the city, making the crops abundant, but he does not carry out the other administration for the people of the city. And they say about a creator, that he creates the kinds of beings, but not the particulars. We also say this, hearing 'for you made me' (Ps 139:13) and 'your hands formed me and made me' (Ps 139:15) and 'before you formed me in the womb I knew you' (Jer 1:5), which they interpret regarding the manner of forming, stumbling upon this or that.

The 'overthrowing' therefore signifies this; for this is the word also applied to those inscribed in the constitution. What he says is that through the providence of God all things go well and in order, and even regarding the particulars, he does this; for this is most clearly shown from 'guiding them'. 'But not, but I will speak to the Lord, and I will contend against him, if he pleases' (Job 13:3). Having accused them as being mistaken, he says 'I will speak to the Lord', showing his own self-confidence. And 'I will contend against him' is instead of 'I will demonstrate my own position, if he wishes according to the hypothesis; for I know that he himself knows the cause of the harm'.

Similar to this is 'Do I now persuade men or God?' (Job 13:15) and 'The one who judges me is the Lord' (Job 19:25). It is not small, but perfect, and as God testified in the beginning 'righteous and blameless' (Gen 2:4), so to say 'I will speak to the Lord' and 'I will contend against him, if he pleases' is perfect. For apart from his will to do such a thing, which is not lawful. And you are all unjust physicians and healers of evils. An unjust physician is according to...

The readily available other aids are brought to those suffering, according to what is useful. This happens in two ways: either from the physician's abundance of resources or from ill-will. These ones who were rebuking Job said to him, more out of ignorance than out of malice, 'You suffer because of sins,' thinking they were bringing words of consolation; they were therefore unjust because they were ignorant of the cause. As for 'all are physicians of evils,' this might be said regarding those who think highly of themselves, as if they were able to heal what is happening to others by chance.

May you be struck deaf, and may it result for you in wisdom. He prays that they might have knowledge of the seasons, when it is necessary to speak and when it is necessary to be silent, having recognized that they stumble; for this shall be to them a beginning and a precursor of wisdom. For if they would learn that it is also possible to be afflicted in a different way in order that the present virtue might be revealed, wisdom shall be to them.

Textual gaps... as it is said in Proverbs: 'To a fool asking for wisdom, wisdom shall be reckoned.' For when anyone recognizes that there is need of students and of a teacher who enlightens, it shall result to him in wisdom. Just as he who is able to speak about wisdom and to teach is wise and a teacher, so also he who is able to ask what ought to be asked is in part wise. He called him 'foolish' not as being entirely lacking, but as having something lacking. Similar to 'may you be struck deaf' is 'the season to be silent'—and 'the season to speak.' 'Hear the rebuke of my mouth, and pay attention to the judgment of my lips.' He says mouth and lips instead of the word. But the holy one rebukes as holy and judges as becomes Him; he uses rebuke and judgment skillfully and legally; for the righteous does not have an untimely rebuke, nor does he do this falsely, but having judged. 'For the mouth of the righteous shall meditate on wisdom, and his tongue shall speak judgment. The law of God is in his heart, and...

Greek · §77

σῶσαι τὸ ἀπολω#6λὸς ἐλήλυθεν". καταστρωννύων ἔθνη καὶ καθοδηγῶν #6αὐτά. τῶν τιθεμένων πρόνο̣ι̣αν καὶ λεγόντων θ̣εὸν διοικεῖν τὰ ὅλα διαφορὰ φε´̣ρεται· οἱ μὲν γὰρ λέγουσι τὸ καθόλου διοικεῖν θεόν, οὐ μὴν τὰ καθ' ἕκαστα· ἡ μεῖς δὲ καὶ τοῦτο λέγομεν. χρῶνται δὲ καὶ παραδείγματι τοιούτῳ· ὁ ἀγορανόμος, φασίν, προνοεῖται τῆς πόλεως, τὰ ὤνια δαψιλῆ ποιεῖ, τὴν ἄλλην διοίκησιν οὐ μέντοι φερε 336 ····· ····· ···· τῷ δήμῳ τῆς πόλεως. ····· και`̣ περὶ δημιουργοῦ φασιν ἐκεῖνοι, ὅτι τὰ γένη τῶν ὄντων δημιουργεῖ, οὐ μέντοι τὰ καθ' ἕκαστα. ἡμεῖς δὲ καὶ τοῦτο λέγομεν ἀκούοντες τοῦ "ὅτι σὺ ἐποίησάς με" καὶ "αἱ χεῖρές σου ἔπλασάν με καὶ ἐποίησάν με" καὶ "πρὸ τοῦ με πλάσαι σε ἐν κοιλίᾳ ἐπίσταμαί σε", ὃ ἐκεῖνοι φέρουσι̣ν ἐπ̣ὶ τὸν τρόπον τῆς πλάσεως̣, οὐ μὴν τόνδε ἢ τόνδε σφαλλόμενοι. τὸ «καταστρωννύειν» οὖν τοῦτο δηλοῖ· αὕτη γὰρ ἡ λέξις καὶ ἐπὶ τῶν ἐνγραφομένων τῇ πολιτείᾳ παραλαμβάνεται. ὃ λέγει ἐστὶν ὅτι προνοίᾳ θεου῀̣ εὖ καὶ τεταγμένως ἅπαντα ···εῖται καὶ ἐπὶ τῶν καθ' ἕκαστα τοῦτο ποιῶν· τοῦτο γὰρ δηλοῦται μάλιστα ἐκ τοῦ "καθοδηγῶν αὐτά". οὐ μὴν δὲ ἀλλ' ἐγὼ πρὸς κύριον λαλήσω, ἐλέγξω δὲ ἐναντίον αὐτοῦ, #6ἐὰν βούληται. αἰτιασάμενος αὐτοὺς ὡς σφαλλομένους φησὶν ὅτι "πρὸς κύριον λαλήσω" τὸ εὐπαρησίαστον ἑαυτοῦ δεικνύς. τὸ δὲ "ἐλέγχω ἐναντίον αὐτοῦ" ἀντὶ τοῦ «ἀποδείκνυμι τὰ κατ' ἐμαυτόν, εἰ καθ' ὑπόθεσιν ἤθελεν· οἶδα γὰρ ὅτι αὐτὸς τὴν αἰτίαν τῆς κακώσεως ἐπίσταται». ὅμοιον τούτῳ τὸ "ἄρτι γὰρ ἀνθρώπους πείθω ἢ θεόν;" καὶ τὸ "ὁ δὲ ἀνακρίνων με κύριός ἐστιν". 337 οὐ μικροῦ δὲ ····· ····· ····· ἀλλὰ τελείου καὶ ὡς ὁ θεὸς ἐν ἀρχῇ ἐμαρτύρησεν "δικαίου καὶ ἀμέμπτου" τὸ λέγειν "πρὸς κύριον λαλήσω" καὶ τὸ "ἐλέγξω δὲ ἐναντίον αὐτοῦ, ἐὰν βούληται". χωρὶς γὰρ τῆς αὐτοῦ βουλήσεως ποιῆσαι τοιοῦτό #6τι οὐ θεμιτόν. ὑμεῖς δέ ἐστε ἰατροὶ #6ἄδικοι καὶ ἰαταὶ κακῶν πάντες. ἄδικος ἰατρός ἐστι κατὰ τὸ πρόχειρον ὁ ἄλλα βοηθήματα παρὰ τὰ συμφέροντα προσάγων τοῖς κάμνουσιν. διττῶς δὲ τοῦτο γίνεται, ἢ ἐξ ἀπειρίας τοῦ ἰατροῦ ἢ κακοηθείας. οὗτοι δὲ οἱ ἐλεγχόμενοι ἔλεγον ἐξ ἀμαθίας μᾶλλον ἢ ἐκ κακουργίας τῷ Ἰὼβ ὅτι «δι' ἁμαρτήματα πάσχεις», οἰόμενοι παρακλήσεως προσάγειν λόγους, ἄδικοι οὖν κατὰ τὸ ἀγνοεῖν τὴν αἰτίαν. τὸ δὲ "ἰαταὶ κακῶν πάντες" εἴη ἂν #6λέγων κατὰ τῶν οἰομένων μεγάλα περὶ ἑαυτῶν ὡς δυναμένων ἰάσασθαι τὰ περιστατικῶς ἑτέροις συμβαίνοντα. εἴη δὲ ὑμῖν κωφεῦσαι, καὶ ἀπο#6βήσεται ὑμῖν εἰς σοφίαν. εὔχεται αὐτοὺς καιρῶν ἐπιστήμην ἔχειν ὅτε δεῖ λαλοῦντας καὶ ὅτε δεῖ σιωπῶντας, ἐγνωκότας ὅτι σφάλλονται· τοῦτο γὰρ αὐτοῖς σοφίας ἀρχὴ καὶ προοίμιον γενήσεται. εἰ γὰρ μάθοιεν, ὅτι ἔστι καὶ ἑτέρως θλίβεσθαι ὑπὲρ τοῦ 84 ἀναφανῆναι τὴν ἐνοῦσαν ἀρετήν, σοφία αὐτοῖς ἔσται. 338 ····· ····· ·····υ̣σ̣ιν φρονη ····· ····· ···α̣ι̣ τὸ ἐπέχειν πε····· ····· ···, καθὰ ἐν Παροιμίαις λέγεται· "ἀνοήτῳ ἐπερωτήσαντι σοφίαν σοφία λογισθή σεται." ὅταν γ̣άρ τις ἐπιγνῷ, ὅτι χρῄζει παιδευμα´̣των καὶ διδασκάλου τοῦ φωτ̣ίζοντος, ἀποβήσεται αὐτῷ εἰς σοφίαν. ὥσπερ γὰρ ὁ λέγειν δυνάμενος περὶ σοφίας καὶ διδα´̣σκ̣ειν σοφός ἐστι καὶ διδάσκαλος, οὕτως ἀπὸ μέρους σοφός ἐστιν ὁ δυνάμενος ἐρωτῆσαι ἃ δεῖ ἐρωτῆσαι. "ἀνόητον" δ' αὐτὸν εἶπεν οὐχ ὡς πάντῃ ἐστερημένον, ἀλλ' ὡς ἔχοντά τι ἐλλεῖπον. ὅμοιον τῷ "εἴη δὲ ὑμῖν κωφεῦσαι" τὸ "καιρὸς τοῦ σιγᾶν" – – – #6επι "καιρὸς" δὲ "τοῦ λαλεῖν". ἀκούσατε ἔλεγχον στόματός μου, κρίσιν δὲ χειλέων μου προσέχετε. στόμα καὶ χείλη ἀντὶ τοῦ λόγου φησίν. ἐλέγχει δὲ ὁ ἅγιος ὡς ἅγιος καὶ κρίνει ὡς πρέπει αὐτῷ· ἐπιστημονικῶς καὶ νομίμως χρῆται τῷ ἐλέγχῳ καὶ τῇ κρίσει· οὐ γὰρ ἄκαιρον ἔλεγχον ἔχει ὁ δίκαιος οὐδὲ ψευδῶς τοῦτο ποιεῖ, ἀλλὰ κεκριμένως. "στόμα γὰρ δικαίου μελετήσει σοφίαν καὶ ἡ γλῶσσα αὐτοῦ λαλεῖ κρίσιν. ὁ νόμος τοῦ θεοῦ αὐτοῦ 339 ἐν καρδίᾳ αὐτοῦ, καὶ

The Judge's Impartiality and the Conscience§78

78"His steps will not be made to slip." (Prov 4:26). For the law of God is in the heart of the righteous; he meditates on wisdom and his steps are not made to slip, which are "the walking powers of the soul." Such a thing also the saying of Proverbs means, "the judgments of the thoughts of the righteous" (Prov 20:27). And when such thoughts exist, the word follows to be like this: "for the good man brings forth good out of the good treasure of the heart" (Luke 6:45). Whether you speak not in the presence of the Lord, and speak deceit toward him, or whether you shrink back? From their own conscience he begins to teach them by reproof, that whatever they bring forth, seeing God, they speak; but he also announces to them the deceit as being brought forth in his presence for the sake of correction, so that they might cease from such a disposition, since they have the Lord watching over them. And therefore he prevents their audacity, because just as they shrank back from a man, hiding deceit and speaking against him, so they do to God.

The words are useful against those who lie and use deceit, concerning which also David says: "of those speaking peace with their neighbors, but evil in their hearts" (Ps 55:21). But you yourselves become judges. It is well, if it searches you out. If anyone says: "How is it that he just said 'you are unjust doctors' (Matt 23:27) and 'whether you speak not in the presence of the Lord, and speak deceit toward him'" and now says: "but you yourselves become judges"? To this it must be said: that each of those sinning, being enticed by pleasure, does not perceive the eye of the God who watches. But if a righteous and wise man, or even another such, is called, the conscience of the sinner leads him to the realization that God sees the inward thoughts of each, striking him into perception. This is therefore what the saint does, saying: "but you yourselves become judges. It is well, if it searches you out." For those being conscious of a slip do not wish to be searched out even by a righteous man, how much less by God; for of the saints it is such, according to David saying: "refine my reins and my heart" (Ps 51:10). For if, doing all things, you are placed before him, nothing less will convict you. Even if the...

“Having done all things that must be done, you shall be added to him”—instead of “you shall make yourselves his own”—“you shall again be subject to reproof through ignorances.” This indeed the blessed apostle was saying: “I do not consider myself my own conscience, but not in this have I been justified” (cf. 1 Cor 4:4). For it enters into me to overlook something of the ignorances, and I have not been justified because of that. And as far as I think I have no conscience against myself, I think I am without responsibility. But it is not my judgment that shows me having been justified, but the judgment of God.

The blessed David also confirms this, saying: “Who will understand trespasses? From my secret parts cleanse me” (Ps 51:2). For in truth, someone recognizes sins, but trespasses, which in a certain way are unintentional, someone hardly understands. “And if therefore,” he says, “you do all things toward purity, from the unintentional things, as from God judging, you shall have the reproof.” Through which also the Lord said to his own disciples: “When you have done all things, say: we are unprofitable slaves, what we ought to do, we have done” (Luke 17:10).

And if even in secret you should admire faces, whether not his agitation will trouble you, and fear will fall upon you from him? The best judge of matters is the examiner; he does not look toward the faces of those being judged. For if those being judged were rich or rulers or others possessing superior value, he does not look toward their face, but toward the actions, which he judges. This also is carried forward in the Catholic Epistle: “admiring faces for the sake of advantage” (Jas 2:9), and it is clear that the flatterers are justifying the ungodly because of gifts and removing the justice of the just. But God, standing as protector, does not will thus, but lays down law: “according to the great and the small you will judge, you will not receive a face,” clearly of the rich, and “you will not have mercy on the poor in judgment” (Deut 10:17). And it is said elsewhere: “justly let the just pursue the just.”

For it is not necessary to add to the rich, nor should the poor, pitying his need, overlook the just. And it becomes the work of a righteous judge, just as it is handed down in the history concerning David, so that after the judgments and outcomes of matters, if it should happen that the poor is there, or one who has ignored the just, or one acting unjustly, the rich man is exhorted so that he might show philanthropy toward him. And the righteousness of the judge will be more ready for this.

Greek · §78

οὐχ ὑποσκελισθήσεται τὰ διαβήματα αὐτοῦ." ὅτι γὰρ ὁ νόμος τοῦ θεοῦ ἐν τῇ καρδίᾳ τοῦ δικαίου ἐστίν, σοφίαν μελετᾷ καὶ τὰ διαβήματα οὐχ ὑποσκελίζονται, ὅ ἐστιν «αἱ πορευτικαὶ τῆς ψυχῆς δυνάμεις». τοιοῦτόν τι καὶ σημαίνει τὸ τῶν Παροιμιῶν λόγιον "λογισμοὶ δικαίων κρίματα". τῶν δὲ λογισμῶν τοιούτων ὄντων ἀκολουθεῖ καὶ τὸν λόγον εἶναι τοιοῦτον· "ὁ γὰρ ἀγαθὸς ἄνθρω πος ἐκ τοῦ ἀγαθοῦ θησαυροῦ τῆς #6καρδίας προφέρει τὸ ἀγαθόν." πότερον οὐκ ἔναντι κυρίου λαλεῖτε, ἔναντι δὲ αὐτοῦ φθέγγεσθε #6δόλον, ἢ ὑποστελεῖσθε; ἀπὸ τῆς συνειδήσεως αὐτῶν ἀπάρχεται τοῦ ἐλέγχου διδάσκων αὐτούς, ὅτι πᾶν ὃ προφέρουσιν ὁρῶντος τοῦ θεοῦ φθέγγονται· ἀλλὰ καὶ τὸν δόλον ὡς κατέναντι αὐτοῦ προφερόμενον αὐτοῖς ἀπαγγέλλει διορθώσεως ἕνεκεν, ἵνα παύσωνται τῆς τοιαύτης διαθέσεως ὡς ἔχοντες τὸν ἐφορῶντα κύριον. καὶ τῆς τόλμας οὖν αὐτοὺς ἀποκωλύει, ὅτι καθάπερ ἄνθρωπον ὑπεστέλλοντο τὸν θεὸν κρύπτοντες τὸν δόλον καὶ ἐναντίον αὐτοῦ φθεγγόμενοι. δόλον δὲ 340 ξα. 11··ν̣με̣··νοι ξα. 10 χρήσιμα τὰ ῥήματα πρὸς τοὺς ψευδομένους καὶ δόλῳ χρωμέν̣ους, περὶ ὧν καὶ ∆αυὶδ λέγει· "τῶν λαλούντων εἰρήνην μετὰ τῶν πλησίον αὐτῶν, κακὰ δὲ ἐν ταῖς καρδίαις αὐτῶν." ὑμεῖς δὲ αὐτοὶ κριταὶ γένεσθε. καλόν γε, ἐὰν ἐξιχνιάσῃ ὑμᾶς. λέγοι ἄν τις ὅτι «πῶς ο̣ἷς εἶπεν ἄρτι τὸ "ὑμεῖς δέ ἐστε ἰατροὶ ἄδικοι" καὶ "πότερον οὐκ ἀπέναντι κυρίου λαλεῖτε, ἔναντι α δὲ αὐτοῦ φθέγγεσθε δόλον;" λέγει νῦν· "ὑμεῖς δὲ αὐτοὶ κριταὶ γένεσθε";» πρὸς ὃ λε̣κτέο̣ν, ὅτι ἕκαστος τῶν ἁμαρτανόντων ἡδονῇ θελγόμενος τὸν ἔφορον τοῦ θεοῦ ὀφθαλμὸν οὐχ ὑπείδεται. ἐπὰν δὲ δίκαιος καὶ σοφὸς ἀνὴρ ἢ καὶ ἄλλος οὐ τοιοῦτος προκαλῆται τὸ συνειδὸς τοῦ ἁμαρτάνοντος ἐνάγων αὐτὸν εἰς τὸ διακεῖσθαι, ὅτι ὁρᾷ ἑκάστου τὰ ἐνθυμήματα ὁ θεός, πλήττει αὐτὸν εἰς συναίσθησιν. τοῦτ' οὖν αὐτὸ ποιεῖ ὁ ἅγιος λέγων· "ὑμεῖς δὲ αὐτοὶ κριταὶ γένεσθε. καλόν γε, ἐὰν ἐξιχνιάσῃ ὑμᾶς." οἱ γὰρ συνειδότες ἑαυτοῖς σφάλματος οὐδ' ὑπὸ δικαίου ἀνδρὸς ἐραυνηθῆναι βούλονται, μή τί γε δὴ τοῦ θεοῦ· ἁγίων γὰρ τοιοῦτόν ἐστιν κατὰ τὸν ∆αυὶδ λεγόντων· 341 "πύρωσον τοὺς νεφρούς μου καὶ τὴν καρδίαν μου." εἰ γὰρ τὰ πάντα ποιοῦντες προστεθήσεσθε αὐτῷ, οὐθὲν ἧσσον ἐλέγχει ὑμᾶς. «κἂν τὰ πάντα ποιήσαντες ἃ δεῖ ποιῆσαι προστεθῆτε αὐτῷ»–ἀντὶ τοῦ «οἰκεῖοι αὐτοῦ καταστῆτε»–, «ὑπόκεισθε πάλιν ἐλέγχῳ δι' ἀγνοήματα.» τοῦτο γοῦν ὁ μακάριος ἀπόστολος ἔλεγεν· «"οὐδὲν ἐμαυτῷ σύνοιδα, ἀλλ' οὐκ ἐν τούτῳ δεδικαίωμαι." ἐγχωρεῖ με γὰρ παριδεῖν τι τῶν ἀγνοημάτων, καὶ οὐ δεδικαίωμαι δι' ἐκεῖνο. ὅσον δὲ δ̣οκῶ μηδὲν ἐμαυτῷ συνειδέναι, δοκῶ ἀνυπεύθυνος εἶναι. οὐκ ἐμο̣ῦ δὲ ἡ κρίσις δείκνυσίν με δεδικαιωμένον, ἀλλ' ἡ τοῦ θεοῦ.» βεβαιοῖ τὸ τοιοῦτον καὶ ὁ μακάριος ∆αυὶδ λέγων· "παραπτώματα τίς συνήσει; ἐκ τῶν κρυφίων μου καθάρισόν με." καὶ γὰρ τῷ ὄντι ἁμαρτήματα μὲν 85 γιγνώσκει τις, παραπτώματα δέ, ἅπερ τρόπον τινὰ ἀκούσιά ἐστιν, δυσκόλως συνίησίν τις. «καὶ ἐὰν οὖν,» φησίν, «πάντα ποιήσητε πρὸς καθαρότητα, ἐκ τῶν ἀκουσίων ὡς θεοῦ κρίνοντος ἕξετε τὸν ἔλεγχον.» δι' ὅπερ καὶ ὁ κύριος τοῖς ἑαυτοῦ μαθηταῖς ἔλεγεν· "ὅταν πάντα ποιήσητε, εἴπατε· δοῦλοι ἀχρεῖοί ἐσμεν, ὃ ὀφείλο342 μεν ποιῆσαι, πεποιήκαμεν." εἰ δὲ καὶ κρυφῇ πρόσωπα θαυμάσετε, πότερον οὐχὶ δεινὰ αὐτοῦ στροβήσει ὑμᾶς, φόβος δὲ παρ' αὐτοῦ ἐπιπεσεῖται ὑμῖν; ὁ ἄριστος κριτὴς πραγμάτων ἐστὶν ἐξεταστής, οὐκ εἰς πρόσωπα βλέπει τῶν κρινομένων. ἐὰν γὰρ ὦσιν οἱ κρινόμενοι πλούσιοι ἢ ἄρχοντες ἢ ἄλλην ὑπερέχοντες ἀξίαν, οὐκ εἰς τὸ πρόσωπον αὐτῶν σκοπεῖ, ἀλλ' εἰς τὰς πράξεις, ἃς κρίνει. τοῦτο καὶ ἐν τῇ ἐπιστολῆι τῇ καθολικῇ φέρεται· "θαυμάζοντες πρόσωπα ὠφελείας χάριν", δῆλον δὲ ὅτι οἱ δωροδόκοι δικαιοῦντες τὸν ἀσεβῆ ἕνεκεν δώρων καὶ τὸ δίκαιον τοῦ δικαίου αἴροντες. θεὸς δὲ προστάττων οὐχ οὕτω βούλεται, ἀλλὰ νομοθετεῖ· "κατὰ τὸν μέγαν καὶ τὸν μικρὸν κρινεῖς, οὐ λήμψει πρόσωπον", τοῦ πλουσίου δηλονότι, καὶ "πένητα οὐκ ἐλεήσεις ἐν κρίσει." καὶ ἑτέρωθι δὲ λέγεται· "δικαίως τὸ δίκαιον διώξει." οὔτε γὰρ πλουσίῳ προστίθεσθαι δεῖ οὔτε πένητος τὴν ἔνδειαν ἐλεοῦντα παρορᾶν τὸ δίκαιον. ἔργον δὲ ὀρθοῦ κριτοῦ τυγχάνει, καθάπερ καὶ τῇ περὶ τοῦ ∆αυὶδ ἱστορίᾳ παραδέδοται, ἵνα μετὰ τὰς κρίσεις καὶ ἐκβάσεις 343 τῶν πραγμάτων, εἰ συμβαίη πένητα εἶναι ἢ τὸν ἀγνοήσαντα τὸ δίκαιον ἢ ἀδικοῦντα, παρακα λεῖν τὸν πλούσιον ὥστε φιλανθρωπίαν εἰς αὐτὸν ἐνδείξασθαι. ἑτοιμότερος δὲ ἔσται πρὸς τοῦτο τὴν ὀρθότητα τοῦ κριτοῦ

The Purpose of Sin's Ashes and the Body's Nature§79

79Accepting. Thus indeed it is said concerning David: 'doing judgment and justice' (Ps 72:2).... Job... 'if you also marvel at faces in secret' (Job 27:19); for every bribetaker does not accept the things of those providing from the visible, but in secret, often also in a disguised manner, according to that, he wishes to come together. And he brings fear, saying that if someone dares to hide the thing of partiality by craft, but God, being angry through the onslaught against the sinners, will shake them, instead of 'he will let the passion be provided to them.'

He says the onslaught with the impulse of passion is like the movement of the swirling waters according to the dawnings, so that what he says briefly is such: 'do you bring his movement, if he is indignant?' Similar to this is what is brought in Zechariah, said to the sinners: 'the Lord shall go in the whirlwind of his wrath' (Zech 9:4). And the whirlwind of wrath signifies the anger because of their sins, for he himself is... The 'shall go' might perhaps be similar to that said in Genesis concerning Adam, that he heard God walking just as he was sinning (Gen 3:8); through this he receives a sensation of the departure of God because he no longer has anything luminous in himself. For those lengthening themselves from God hear: 'the Lord is far from the ungodly' (Ps 144:5), not in place of this being said, but in distancing the one being good and the one being bad from Him. And these things are because of the 'shall go in the whirlwind.'

Let us return to the beginning, to those 'marveling at faces in secret,' whom also the anger of God according to a whirlwind will shake, as it was given; and upon them also fear falls from God, and this is for benefit, so that they may know that a threat is brought against them as sinners. And of this fear, which I say according to the threat, is another by which it is said: 'the fear of the Lord surpassed all' (Ps 112:7), which is primarily reverence. For there is no other fear of God or heightened respect, through which those having it become lacking; 'for there is no deficiency to those fearing him' (Ps 115:11). But the passive fear follows the sinners. For another of this kind is said to be sent upon sinners for punishment; observe...

Otherwise, it signifies nothing else through the name of fear or the avoidance of wrath. This is not a passion of God; for it is said, 'I sent away the wrath' (Ps 106:42/implied); a passion is not sent away. But your boasting shall pass away like ashes. The word shows the state after the wrath of those sinning, being brought to nothing in the revelation occurring through the wrath, the conceit of those judging secretly being consumed.

Since ashes signify worthlessness, it is to be learned from one of the twelve prophets saying, 'And you shall trample down the lawless and they shall be as ashes under your feet' (cf. Zephaniah/Prophetic imagery). For ashes are something burning that has lost its own power. Indeed, a threat regarding burning is brought in Deuteronomy, as through the fruits being hindered because the land has lost its own power. And it is for some benefit that sins are burned up; just as thorns and thistles, being burned, do not bring a little harm, so also the sins—even if they are burned according to what is said, 'the lawlessness shall be burned like fire and shall be consumed by fire like dry stubble' (Matt 13:40)—they no longer defile the soul, but are called out toward repentance according to what is said in the Gospel: 'If the powers that happened in you had occurred in Tyre and Sidon, long ago, sitting in sackcloth and ashes, they would have repented' (Matt 11:21).

For if anyone receives in his mind the salvation-fire, about which the Savior said, 'I came to cast fire upon the earth, and what do I want, if it is already kindled' (Luke 12:49), he burns up the former sins; and sitting, instead of 'having ceased from sinning,' he is turned toward repentance, choosing a somewhat severe and rigorous life. But the body is clay. Man is composed of soul and body. And there is a time when the body is led away as a slave by the soul and, in a certain way, is no longer being treated as clay, but being a servant to the soul along with reason and with the mind acting.

But when someone cares for nothing of his salvation, his soul, turning toward wickedness and serving the flesh, doing such things as do not differ from an irrational animal, he shows that his body is clay, as nothing helping from the soul's movements. For the body is something distinct from the soul, as the Savior himself taught, saying:

Greek · §79

ἀποδεχόμενος. οὕτω γοῦν λέγεται περὶ τοῦ ∆αυίδ· "π̣οιῶν κρίμα καὶ δικαιοσύνην"····· ····· ···· φιλο̣·· ὁ Ἰὼβ ὑπ·τ̣······ ···· "εἰ καὶ κρυφῇ πρόσωπα θαυμάζετε·" πᾶς γὰρ δωροδόκος οὐκ ἐκ τοῦ φανεροῦ ἀποδέχεται τὰ τῶν παρεχόντων πρόσωπα, ἀλλὰ κεκρυμμένως, πολλάκις καὶ σχηματιζομένως κατ' ἐκείνου, ω··ρο···αδ· συνελθεῖν βούλεται. καὶ ἐπάγει φόβον λέγων, ὅτι εἰ καὶ δόλῳ τις τολμᾷ κρύπτειν τὸ τῆς προσωπολημψίας, ἀλλά γε ὁ θεὸς ὀργιζόμενος διὰ τῆς ἐπιφορᾶς τῆς κατὰ τῶν ἁμαρτανόντων στροβώσει αὐτούς, ἀντὶ τοῦ «πεῖραν αὐτοῖς παρέξει τοῦ θυμοῦ». δῖναν δὲ λέγει τὴν μεθ' ὁρμῆς τοῦ θυμοῦ ἐπιφορὰν ἀπὸ μεταφορᾶς τῶν συστρεφομένων ὑδάτων κατὰ τοὺς εἰλίγγους, ἵν' ᾖ ὃ λέγει συντόμως τοιοῦτον· «ἦ φέρετε αὐτοῦ κίνησιν, ἐὰν ἀγανακτήσῃ;» τούτῳ ὅ344 μοιον, ὃ ἐν Ζαχαρίᾳ φέρεται λεγόμενον πρὸς̣ τοὺς ἁμαρτάνοντας· "πορεύσεται κύριος ἐν σάλῳ ἀπειλῆς αὐτοῦ." σάλον δὲ ἀπειλῆς τὴν ὀργὴν τὴν διὰ τὰ ἁμαρτήματα αὐτῶν σημαίνει, αὐτὸς γὰρ ····· · ἐστίν. τὸ δὲ "πορεύσεται" ἴσως ἂν ὅμοιον εἴη τοῦ ἐν τῇ Γενέσει λεγομένου περὶ τοῦ Ἀδάμ, ὅτι ἤκουσεν τοῦ θεοῦ περιπατοῦντος ἄρτι ἁμαρτάνων· δι' αὐτοῦ τούτου αἴσθησιν δέχεται τῆς τοῦ θεοῦ ἀναχωρήσεως διὰ τὸυ μηδὲν ἔχειν ἔτι ἐν ἑαυτῷ φωτεινόν. οἱ γὰρ μακρύνοντες ἑαυτοὺς ἀπὸ τοῦ θεοῦ ἀκου´̣ουσιν· "μακρὰν ἀπέχει ὁ κύριος ἀπὸ ἀσεβῶν", οὐ τόπῳ τούτου λ̣εγομένου, ἀλλὰ τῷ τὸν μὲν θεὸν ἀγαθόν, τὸν δὲ φαῦλον ἀφεστάναι τούτου. καὶ ταῦτα μὲν διὰ τὸ "πορεύσεται ἐν σάλῳ". ἐπανελθετέον ἐπὶ τὸ ἐξ ἀρχῆς, τοὺς "κρυφῇ πρόσωπα θαυμάζοντας", οὓς καὶ στροβώσει, ὡς ἀποδέδοται, ὁ κατὰ δίνησιν θυμὸς τοῦ θεοῦ· ἐπ' αὐτοὺς δὲ καὶ ἐπιπίπτει φόβος παρὰ θεοῦ, καὶ τοῦτο ἐπ' εὐεργεσίᾳ, ἵνα γνῶσιν, ὅτι ἀπειλὴ κατ' αὐτῶν ὡς ἁμαρτανόντων ἐπάγεται. τούτου δὲ τοῦ φόβου, τοῦ κατὰ τὴν ἀπειλὴν λέγω, ἕτερός ἐστιν καθ' ὃν εἴρηται· "φόβος κυρίου πάντας ὑπερέβαλεν", ὅστις καὶ κυρίως εὐλάβειά ἐστιν. οὐδὲν γὰρ ἕτερόν ἐστιν φόβος θεοῦ 345 ἢ ἐπιτεταμένος σεβασμός, δι' οὗ ἀνυστέρητοι γίνονται οἱ ἔχοντες αὐτόν· "οὐκ ἔστιν γὰρ ὑστέρημα τοῖς φοβουμένοις αὐτόν." ὁ δὲ παθητικὸς φόβος τοῖς ἁμαρτάνουσιν ἕπεται. ἕτερος γὰρ τοῦ τοιούτου κατὰ κόλασιν α῾̣μαρτωλοῖς ἐπιπέμπεσθαι λέγεται· σκόπει δέ, εἰ μηδὲν ἕτερον σημαίνει διὰ τοῦ ὀνόματος τοῦ φόβου ἢ τὴν τῆς ὀργῆς ἀποφ̣υγήν. 86 αὕτη οὐ πάθος θεοῦ ἐστιν· εἴρηται γάρ· "ἐξαπέστειλας τὴν ὀργήν"· πάθος οὐκ ἐξαποστέλλεται· ἀποβήσεται δὲ ὑμῖν τὸ γαυρίαμα ἴσα σποδῷ. τὴν μετὰ τὴν ὀργὴν τῶν ἁμαρτανόντων κατάστασιν ἐνφαίνει ὁ λόγος, εὐτελιζομένων αὐτῶν ἐν τῇ φανερώσει τῇ διὰ τῆς ὀργῆς γινομένῃ καταπινούσης τὸ οἴημα τῶν λαθραίως κρινόντων. ὅτι δὲ τὴν εὐτέλειαν ἡ σποδὸς δηλοῖ, ἔστιν ἐξ ἑνὸς τῶν δώδεκα προφητῶν μαθεῖν λέγοντος· "καὶ καταπατήσετε ἀνόμους καὶ ἔσονται ὡς σποδὸς ὑπὸ τοὺς πόδας ὑμῶν." ἡ γὰρ σποδὸς καυστόν τί ἐστιν ἀπολέσαν τὴν ἰδίαν δύναμιν. ἀμέλει γοῦν ἀπειλὴ ἐν τῷ ∆ευτερονομίῳ περὶ καύσεως φέρεται ὡς διὰ τοῦ τῶν καρπῶν ἐμποδιζομένων διὰ τὸ ἀπολωλεκέναι τὴν γῆν τὴν ἑαυτῆς δύναμιν. 346 ἔστι δὲ ἐπ' ὠφελείᾳ τινὸς τὰ ἁμαρτήματα τεφροῦσθαι· καθάπερ ἄκανθαι καὶ τρίβολοι καυθέντες οὐκ ἐλαχίστην ἐπιφέρουσιν βλάβην, οὕτω καὶ τὰ ἁμαρτήματα, εἰ καίεται κατὰ τὸ εἰρημένον "καυθήσεται ὡς πῦρ ἡ ἀνομία καὶ ὡς ἄγρωστις ξηρὰ βρωθήσεται ὑπὸ πυρός", οὐκ̣έτι τὴν ψυχὴν λυμαίνετ̣αι̣, ἀλλ' εἰς μετάνοιαν ἐκκαλε̣ι῀̣τ̣α̣ι̣ κατὰ τὸ ἐν εὐαγγελίῳ εἰρημένον· "εἰ ἐν Τύρῳ καὶ Σιδῶνι ἐγενήθησαν αἱ δυνάμεις αἱ γενόμεναι ἐν ὑμῖν, πάλαι ἂν ἐν σάκκῳ καὶ σποδῷ καθήμενοι μετενόησαν." εἰ γάρ τις δέχεται ἐν τῇ διανοίᾳ τὸ σωτήριον π̣υ῀̣ρ, π̣ε̣ρὶ οὗ εἶπεν ὁ Σωτήρ· "πῦρ ἦλθον βαλεῖν ἐπὶ τὴν γῆν καὶ τί θέλω, εἰ ἤδη ἀνήφθη", τὰς μὲν προτέρας ἁμαρτίας τεφροῖ· καθήμενος δέ, ἀντὶ τοῦ «ἀργήσας ἀπὸ τοῦ ἁμαρτάνειν», εἰς μετάνοιαν τρέπεται αὐστηρόν τινα βίον ἑλόμενος καὶ ἐπίπονον. τὸ δὲ σῶμα πήλινον. ὁ ἄνθρωπος σύνκειται ἐκ ψυχῆς καὶ σώματος. καὶ ἔστιν ὅτε δουλαγωγεῖται τὸ σῶμα ὑπὸ τῆς ψυχῆς καὶ τρόπον τινὰ οὐκέτι πήλινόν ἐστιν ἀγόμενον †ὑποκειμένη μετὰ λογικὰ† ὑπηρετοῦν λοιπὸν ψυχῇς σὺν λόγῳ καὶ σὺν 347 νῷ ἐνεργούσῃ. ὅτ̣αν δὲ μηδὲν φροντίσῃ τις τῆς σ̣ωτηρίας αὐτοῦ τῆς ψυχῆς πρὸς κ̣ακίαν τραπεὶς καὶ τῇ σαρκὶ λοι̣πὸν δουλεύῃ ποιῶν τοιαῦτα, ἃ οὐδὲν διαφέρει ἀλόγου ζῴου, δείκνυσιν, ὅτι αὐτοῦ τὸ σῶμα πήλινόν ἐστιν ὡς οὐδὲν βοηθούμενον ἀπὸ τῶν ψυχικῶν κινημάτων. ἑτερούσιον γάρ ἐστιν τὸ σῶμα παρὰ τὴν ψυχήν, ὡς αὐτὸς ὁ Σωτὴρ ἐδίδαξεν λέγων·

The Metaphor of Teeth and the Soul§80

80“Do not fear those who kill the body, but are not able to kill the soul.” Since they are able to kill the body of a man, but not the soul, it is clear that the same essence is not of soul and body. Therefore, when the soul is hindered from its own and natural impulses, then the man appears as a body of clay, not because the soul is changing into a body, but because its actions are no longer heavenly, but bodily; just as Paul calls “those walking according to the flesh” (1 Cor 3:3) and “according to man” men, saying they have human qualities and not divine energy.

For it is said by the blessed Paul to all those who have devoted themselves to the bodily and because of this are being human in mind: “For where is strife among you, are you not carnal and walking according to man?” (1 Cor 3:3). But when “walking upon the earth they have their citizenship in heaven” (Phil 3:20) and “bear the image of the heavenly” (2 Cor 4:4), they are not a body of clay. “You have made me deaf, so that I may speak and rest my spirit.” He says this, urging them to recognize those coming against them, shifting the cause to the saying “and rest my spirit,” instructing that if they might chance to be corrected from the state of being divided, his spirit—which he had rightfully been angry against their iniquity, not passionably, but as the law is laid down to be angry against sinners—would rest.

And the name of deafness signifies silence, as in “I was deaf and I did not open my mouth, because you are the one who made me” (Ps 31:9). For he says that not speaking is deafness. And again: “When the sinner stood against me, I was deaf and I was humbled, and he was silent from good things.” For when the sinner, who is the devil, having persuaded the soul to sin before it, reproaching it as “an enemy existing and an avenger,” then the soul, feeling shame, receives silence as deafness. Therefore he says, “hold your peace,” so that through the same, instruction might be born in them. Taking up my flesh for those who travel, he in a way gives them a respite. Since he himself had previously accused them as being “accusers of evils”—for they were not calling to prayer as they ought, but rather were stirring up grief and the...

Regarding what is being asked of him, he says: 'I take up my flesh to the teeth,' I am no longer angry against you, but against myself. Let the name of the flesh be thus smoothed over.

For often, when someone wishes to report a crushing having happened to himself, he remembers the flesh according to what is said: 'when those doing evil to me approach to eat my flesh,' (Job 2:10) instead of 'to harm me'; for it was not his flesh they were eating under the skin, but they were distressing him. Similar to this is the 'so that while living they would devour us,' which shows the aggressive action of those who force.

One might say: 'I take up my flesh to the teeth. Thus I nourish my teeth. And just as food being taken up to the teeth is thinned and its usefulness is shown, so also, nourishing my teeth and receiving the increase of benefit from the harms of these, I proceed.' But if he shows endurance through saying 'having taken up the flesh to the teeth' instead of 'not caring for the harm,' consider this.

I will place my soul in hand, if the powerful one should strike me, since he has also lifted the hand. In agreement with the 'having taken up my flesh to the teeth,' one should also strike upon the 'I will place my soul in hand,' so that he is saying: 'and I also despise my own soul, being subject to the one striking me and having already been subjected to this, in order to benefit you in some way,' thereby declaring the God who has consented with the one asking him. 'I am therefore ready to be given over to death.'

But if he says this regarding the change that is about to be, it is worthy of the one understanding to observe: 'since he has also lifted' does not contradict, calling God good because he rescues from those who afflict; 'I will indeed speak and convict against him,' and this will result for me in salvation. In all things, his zeal is to instruct the friends concerning the cause of the oppressors, so that he might win them over not to think against him.

For he reckoned this as salvation, to know this and the account of the providence concerning this, which he wished to make manifest by saying 'and I will convict'; for often the conviction signifies the proof, just as Paul says: 'all things being convicted are made manifest by the light,' (Eph 5:13) and again 'faith is of the things hoped for.' (Heb 11:1)

Greek · §80

"μὴ φοβεῖσθε ἀπὸ τῶν ἀποκτεννόντων τὸ σῶμα, τὴν δὲ ψυχὴν μὴ δυναμένων ἀποκτεῖναι." ἐπεὶ τὸ σῶμα ἀνθρώπου δύνανται ἀποκτεῖναι, τὴν ψυχὴν δὲ οὐ´̣, σα̣φὲς ὅτι οὐχ ἡ αὐτὴ οὐσία ψυχῆς καὶ σώματός ἐστιν. ὅταν τοίνυν ἐμποδισθῇ ἡ ψυχὴ τῶν ἰδίων καὶ οἰκείων ὁρμῶν, τότε ὁ ἄνθρωπος ὡς πήλινον σῶμα φαίνεται, οὐ τῆς ψυχῆς εἰς σῶμα μεταβαλλούσης, ἀλλὰ τῷ τὰς πράξεις αὐτῆς οὐκέτι εἶναι οὐρανίους, ἀλλὰ σωματικάς, καθὰ καὶ "τοὺς κατὰ σάρκα περιπατοῦντας" καὶ "κατ' ἄνθρωπον" ἀνθρώπους καλεῖ ὁ Παῦλος τῷ ἀνθρωπίνας ἔχειν καὶ μὴ θείας ἐνεργείας λέγων. εἴρηται γοῦν π̣αρὰ τοῦ μακαρίου Παύλου πρὸς ὅλους τοὺς τοῖς σωματικοῖς ἑαυτοὺς ἐπιδεδωκότας καὶ διὰ τοῦτο ἀνθρωπί348 νους ὄντας· "ὅπου γὰρ ἔρις ἐν ὑμῖν, οὐ σαρκικοί ἐστε καὶ κατὰ ἄνθρωπον περιπατεῖτε;" ὅτε δὲ "ἐπὶ γῆς περιπατοῦντες ἐν οὐρανῷ τὸ πολίτευμα ἔχουσι" καὶ "φοροῦσι τὴν εἰκόνα τοῦ ἐπουρανίου", ····· ···· οὐκ εἰσὶν πήλινον σῶμα· κωφεύσατε, ἵνα λαλήσω καὶ ἀναπαύσωμαι θυμοῦ. αὐτ̣ο̣ὺς̣ ε᾿̣πιστῆσαι τοῖς παρ' αὐτοῦ ἐπιφερομένοις προτρεπόμενος ταῦτά φησιν ἐπάγων τὴν αἰτίαν ἐν τῷ λέγειν· "καὶ ἀναπαύσωμαι θυμοῦ" παιδεύων ὁ´̣τ̣ι, ει᾿̣ διορθώσεως τύχοιεν ἐκ τοῦ συνκεχωρηκέναι αὐτῷ λέγε̣ιν, ἀναπαύσεται αὐτοῦ τοῦ θ̣υμ̣ο̣υ῀̣, ο̣ὗ εἶχεν δικαίως κατὰ τῆς ἀν̣ο̣ίας αὐτῶν ὀργιζόμενος οὐκ ε᾿̣μπαθῶς, ἀλλ' ὡς ἂν ἔκειτο ὁ νόμος κατὰ τῶν ἁμαρτανόντων ὀργίζεσθαι. σημαίνει δὲ τὸ τῆς κωφώσεως ὄνομα τὴν σιωπὴν ὡς ἐν τῷ "ἐκωφώθην καὶ οὐκ ἤνοιξα τὸ στόμα μου, ὅτι σὺ εἶ ὁ ποιήσας με". τὸ γὰρ μὴ λαλῆσαι κώφωσιν λέγει. καὶ πάλιν· "ἐν τῶι συστῆναι τὸν ἁμαρτωλὸν ἐναντίον μου ἐκωφώθην καὶ ἐταπεινώθην καὶ ἐσίγησαν ἐξ ἀγαθῶν." ὅταν γὰρ ὁ ἁμαρτωλός, ὅστις ἐστὶν ὁ διάβολος, πείσας ψυχὴν ἁμαρτάνειν 349 σ̣τῇ κατενώπιον 87 αὐτῆς ὀνειδίζων αὐτῇ, "ἐχθρὸς ὑπάρχων καὶ ἐκδικητής", τότε αἰσχυνομένη σιωπᾷ κώφωσιν ἀναδεχομένη. λέγει οὖν ὅτι «ἐπέχετε τὴν πολυλογίαν», ἵνα διὰ τοῦ αὐτὸν εἰπεῖν παίδευσις αὐτοῖς ἐνγένηται. ἀναλαβὼν τὰς σάρκας μου τοῖς ὀδοῦσιν. τρόπον τινὰ ὑπαναπαύει αὐτούς. ἐπεὶ γὰρ αὐ τὸς ᾐτιάσατο αὐτοὺς πρότερον ὡς "παρακλήτορας κακῶν" ὄντας–οὐ γὰρ παρεκάλουν ὡς ἔδει, ἀλλὰ μᾶλλον τὴν λύπην ἤγειρον καὶ τὴν ὀδύνην τοῦ δῆθεν παρακαλουμένου–, λέγει ὅτι «"ἀναλαμβάνω τὰς σάρκας μου τοῖς ὀδοῦσιν", οὐκέτι καθ' ὑμῶν ὀργίζομαι, ἀλλὰ κατ' ἐμαυτοῦ». ἐξομαλισθείη οὕτως τὸ τῶν σαρκῶν ὄνομα. πολλάκις γάρ, ὅτε τις ἀπαγγεῖλαι βούλεται ἑαυτῷ συντριβὴν γεγενημένην, τῶν σαρκῶν μνημονεύει καθὸ εἴρηται· "ἐν τῷ ἐγγίζειν ἐπ' ἐμὲ κακοῦντας τοῦ φαγεῖν τὰς σάρκας μου," ἀντὶ τοῦ «τοῦ κακῶσαί με»· οὐ γὰρ τὰς σάρκας αὐτοῦ τὰς ὑπὸ δέρμα ἦσαν φαγόντες, ἀλλὰ θλίψαντες αὐτόν. ὅμοιον τούτῳ καὶ τὸ "ἄρα ζῶντας ἂν κατέπιον ἡμᾶς" δηλοῦν τὴν σφο350 δρὰν ἐπίθεσιν τῶν βιαζομένων. λέγοι ἂν ὅτι «"ἐγὼ τὰς σάρκας μου τοῖς ὀδοῦσιν ἀναλαμβάνω." οὕτω τρέφομαι τὰς ὀδύνας μου. καὶ ὥσπερ τροφὴ ἀναλαμβανομένη εἰς τοὺς ὀδόντας λεπτύνεται καὶ τὸ ἐπωφελὲς αὐτῆς δείκνυσιν, οὕτω καὶ τὰς ὀδύνας μου τρεφόμενος καὶ τὰς ἐκ τούτων κακώσεις ἕψων αὔξησιν ὠφελείας δέχομαι.» εἰ δὲ τὴν καρτερίαν ἐμφαίνει διὰ τοῦ λέγειν "ἀναλαβὼν τὰς σάρκας τοῖς ὀδοῦσιν", ἀντὶ τοῦ «τῆς κακώσεως οὐδὲν φροντίσας», συνεπίσκεψαι. ψυχὴν δέ μου θήσω ἐν χειρί, ἐάν με χειρώσηται #6ὁ δυνάστης, ἐπεὶ καὶ ἦρκται. συν φώνως τῷ "ἀναλαβὼν τὰς σάρκας μου τοῖς ὀδοῦσιν" ἐκλημπτέον καὶ τὸ "ψυχὴν δέ μου θήσω ἐν χειρί", ἵν' ᾖ λέγων ὅτι «καὶ τῆς ψυχῆς τῆς ἐμαυτοῦ καταφρονῶ ὑπὲρ τοῦ τινα ὠφέλειαν ὑμᾶς ὠφελῆσαι ὑποκείμενος τῷ χειρουμένῳ με καὶ ἤδη τούτου ὑπαρξαμένῳ» δηλῶν τὸν θεὸν τὸν τῷ ἐξαιτήσαντι αὐτὸν συνκεχωρηκότα. «ἕτοιμος οὖν εἰμι θανάτῳ ἐκδοθῆναι.» εἰ δὲ τὴν εἰς αὐτὸν μέλλουσαν μεταβολὴν ἔσεσθαι 351 τοῦτο λέγει, σκοπῆσαι ἄξιον ἐννοοῦντα, μὴ ἀντίκειται τὸ "ἐπεὶ καὶ ἦρκται", δυνάστην καλῶν τὸν θεὸν διὰ τὸ ῥύεσθαι ἐκ τῶν καταπονούντων· ἦ μὴν λαλήσω καὶ ἐλέγξω ἐναντίον αὐτοῦ, καὶ τοῦτό μοι ἀποβήσεται εἰς σωτηρίαν. δι' ὅλων σπουδὴ αὐτῷ ἐστιν παιδεῦσαι τοὺς φίλους τὴν αἰτίαν τῶν ἐπιπόνων, ἵνα κερδήσῃ αὐτοὺς μὴ ἐναντία δοξάζειν. σωτηρίαν γὰρ ταύτην ἐλογίζετο τὸ τούτους γνῶναι τὸν καὶ περὶ τούτου τῆς προνοίας λόγον, ὅντινα φανερῶσαι βουλόμενος ἔλεγεν τὸ "καὶ ἐλέγξω"· πολλάκις γὰρ ὁ ἔλεγχος τὴν ἀπόδειξιν σημαίνει, καθὸ καὶ Παῦλός φησιν· "τὰ πάντα ἐλεγχόμενα ὑπὸ τοῦ φωτὸς φανεροῦται," καὶ πάλιν δὲ "πίστις ἐστὶν ἐλπιζομένων

The Purpose of Divine Discipline§81

81He uses 'subsistence, the demonstration of things unseen' instead of 'proof.' For no deceit will enter against Him. Desiring to present its truthfulness and its reverence, he says: 'What I say, I speak as one seeing God. For it is not possible for any deception to occur to God, as to let deceit enter before Him.' This, however, could be understood in two ways according to the similar parallel, which is thus essentially evangelical: 'And the light shines in the darkness, and the darkness did not overcome it' (John 1:5). For that which is overshadowing is released by the presence of the light, or whatever approaches as a deception near the light is turned away; when the deception is released, it does not grasp at all. For all those who deceive and scheme are ignorant in their zeal; for the beauty of the truth they shall not grasp. Thus, deceit does not approach the spring of truth because those using it do not dare to bring it to itself. And in another way, there is no deceit in God; for it is not His nature to be in Him. 'For God is faithful, and there is no injustice in Him' (1 Cor 4:3). And again: 'If we are faithless, He remains faithful' (2 Tim 2:13). For He is unshakeable and unchangeable.

Hear, hear my words; for I announce them to you as you are listening. The word repeats, so that He might call them firmly to listen. For it is possible for the hearing to be struck by the voice without having heard, because of not paying attention with the mind. Therefore, the Savior, awakening those listening so that they might listen truly, said: 'He who has ears to hear, let him hear' (Matt 13:9). And again, to others not paying attention, He says: 'Neither His voice have you heard, nor His appearance have you seen' (John 12:38), and interpreting how it proceeds: 'Nor do you have His word remaining in you,' which happened if they were listening truly. Thus also the blessed Job, desiring to prepare their hearing, said the 'Hear'; for as He says, 'since you have been prepared, I am pleased to speak,' desiring them to become wise listeners: 'an ear...'

But the desire of a wise man is to listen. 'Behold, I am near to my judgment' (Job 42:6). This is the beginning of instruction for them, and now it is being cast down as a discipline, because he has been judged to suffer not because of sin, but because of a struggle, so as to know the time according to which the judgment will end. I know that I shall be revealed as righteous.

For who is the one to be judged by me, saying, 'That I will now deafen and exclude him'? He does not say this out of arrogance, but to discipline them so that they may not have any impression concerning him other than the truth. For when someone speaks well of himself without intending to do this, when another is determined concerning him to do otherwise. For if someone has a certain service at hand to fulfill for those in need, and if he slanders it as if it were being struck away, we would not blame in a defense one saying, 'I am providing all our things to those in need,' if he had not said this previously.

In this way, do not blame Job for self-love, but because of the stated reason he says these things and says them with pure boldness: 'Who is he that will be judged by me so that I may deafen,' instead of 'I will be silent' (Job 7:25), 'and exclude,' instead of 'I will cease speaking.' It will be necessary for me to die: 'Then from your face I will hide; withhold your hand from me, and let your fear not terrify me' (Job 13:24).

The ambiguity of the things foretold would be smoothed out by him saying, 'If as the friends say, it will be necessary for me to do this, showing it as trivial, "from your face I will hide"; but if as I say, "withhold your hand from me and let your fear not terrify me".' 'For every one who sins, working unworthily, is hidden from the face of God,' just as Adam was hidden from the face of God. Contrary to this is being hidden by God according to what is said: 'You will hide them in the secrecy of your face from the disturbance of men' (Psalm 32:3). This too covers the earnest one with God's protection, so that he may not fall by human disturbances. But the secrecy of the face...

Greek · §81

ὑπόστασις, πραγμάτων ἔλεγχος οὐ βλεπομένων", ἀντὶ τοῦ «ἀπόδειξις». οὐ γὰρ ἐναντίον αὐτοῦ δόλος εἰσελεύσεται. τὸ ἀψευδὲς αὐτοῦ παραστῆσαι βουλόμενος καὶ τὸ εὐλαβὲς λέγει ὅτι «ἃ λ̣ε´̣γω θεοῦ ὁρῶντος φθέγγομαι. οὐ γὰρ οἷόν τε ἀπάτην τινὰ γενέσθαι θεῷ, ὡς δόλον εἰσελθεῖν ἐνώπιον αὐτοῦ.» τοῦτο δὲ δι̣ττ̣ῶς ἂν νο352 ηθείη τῇ τοῦ ὁμοίου παραθέσει, ὅπερ οὕτως ἔχει εὐαγγελικὸν ὑπάρχον· "καὶ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν." ἠ`̣ γὰρ συνσκιάζον λύεται μὴ ὑφιστάμενον τοῦ φωτὸς τῇ παρουσίᾳ, ἠ`̣ ὅστις ἀπάτην προσάγει ἐπὶ τῷ ἐγγὺς τοῦ φωτὸς γενέσθαι ἀποστρέφετα̣ι̣ λυομένης τῆς ἀπάτης̣, και`̣ ὅλως οὐ καταλαμβάνει. π̣ᾶσα γὰρ τῶν ἀπατώντων καὶ μηχανωμένων ἀνόνητος ἡ σπουδή· οὐ γὰρ καταλήμψονται τῆς ἀληθείας τὸ κάλλος. δόλος οὖν οὐκ ἐγγίζει τῆι πηγῇ τῆς ἀληθείας διὰ τὸ μὴ τολμᾶν τοὺς χρω̣μ̣ε´̣νους αὐτῷ αὐτῇ αὐτὸν προσαγαγεῖν. καὶ ἄλλως δόλος οὐκ ἔστιν ἐν θεῷ· οὐ γὰρ πε´̣φ̣υκεν̣ ἐν αὐτῶι γίνεσθαι. "πιστὸς γὰρ ὁ θεὸς καὶ οὐκ ἔστιν ἀδικία ἐν αὐτῷ." καὶ πάλιν· "εἰ ἀρνησόμεθα, αὐτὸς πιστὸς μένει." ἄτρεπτος γάρ ἐστιν καὶ ἀναλλοίωτος. ἀκούσατε, ἀκούσατε τὰ ῥήματά μου· ἀναγγελῶ γὰρ ὑμῶν ἀκουόντων. ἐπαναδιπλασιάζει τὸ ῥῆμα, ἵνα βεβαίως αὐτοὺς πρὸς τὸ 88 ἀκοῦσαι καλέσῃ. ἔνεστι γάρ ποτε πληγείσης τῆς ἀκοῆς τῇ φωνῇ διὰ τὸ μὴ προσέχειν τὸν νοῦν μὴ ἀκηκοέναι. διὰ τοῦτο ὁ Σωτὴρ διεγείρων τοὺς ἀκούοντας εἰς τὸ γνησίως ἀκούειν ἔλεγεν· "ὁ ἔχων ὦτα ἀκούειν ἀκουέτω." καὶ πά353 λιν πρὸς ἄλλους μὴ προσέχον τας λέγει· "οὔτε φωνὴν αὐτοῦ ἀκηκόατε οὔτε εἶδος αὐτοῦ ἑωράκατε," καὶ ἑρμηνεύων πως ἐπάγει· "οὔτε τὸν λόγον αὐτοῦ ἔχετε ἐν ὑμῖν μένοντα", ὅπερ συνέβαινεν̣, εἰ γνησίως ἤκουον. οὕτως δὲ καὶ ὁ μακάριος Ἰὼβ προευτρεπίσαι αὐτῶν τὴν ἀκοὴν βουλόμενος ἔλεγεν τὸ «"ἀκούσατε"· οὕτω γὰρ ὑμῶν εὐτρεπισθέντων εὐδοκῶ λέγειν», σοφοὺς ἀκροατὰς αὐτοὺς γενέσθαι βουλόμενος· "οὖς γὰρ ἀκροατοῦ ἐπιθυμία σοφοῦ." ἰδοὺ ἐγὼ ἐγγύς εἰμι τοῦ κρίματός μου. διδασκαλίας ἀρχὴν αὐτοῖς καὶ νῦν καταβάλλεται παιδεύουσαν, ὅτι οὐ δι' ἁμαρτίας, ἀλλὰ διὰ ἀγῶνα αὐτῷ παθεῖν κέκριται οὕτως ὡς καὶ τὸν καιρὸν εἰδέναι, καθ' ὃν λήξει τὸ κρίμα. οἶδα ἐγώ, ὅτι δίκαιος ἀναφανοῦμαι. τίς γάρ ἐστιν ὁ κριθησόμενός μοι, #6ὅτι νῦν κωφεύσω καὶ ἐκλείψω; οὐκ ἀλαζονείᾳ τοῦτό φησιν, ἀλλὰ πρὸς τὸ παιδεῦσαι αὐτοὺς μὴ ἑτέραν παρὰ τὴν ἀληθῆ διάλημψιν ἔχειν περὶ αὐτοῦ. ἐσθότε γάρ τις περὶ ἑαυτοῦ λέγει χρηστὰ μὴ προθέμενος τοῦτο ποιεῖν, ὅταν ἄλλως ᾖ διαθέμενός τις περὶ αὐτόν. φέρε γὰρ εἴ τις ἐγκεχειρισμένον 354 τινὰ διακονίαν εἰς τοὺς δεομένους ἀποπληρῶσαι, εἰ διαβάλλοι ὡς σφετεριζόμενόν τι, οὐκ ἂν αἰτιασαίμεθα ἐν ἀπολογίας εἴδει λέγοντα ὅτι «τὰ ἡμέτερα πάντα παρέσχον δεομένοις», πρότερον τοῦτο μὴ εἰρηκότα. οὕτως οὐδὲν αἰτιατέ ον τὸν Ἰὼβ οὐ φιλαυτίας, ἀλλὰ τῆς εἰρημένης αἰτίας ἕνεκα ταῦτα λέγοντα καὶ μετὰ παρρησίας καθαρᾶς λέγοντα· "τίς ἐστιν ὁ κριθησόμενός μοι ἵνα κωφεύσω", ἀντὶ τοῦ «σιωπήσω», "καὶ ἐκλείψω;", ἀντὶ τοῦ «παύσομαι λέγων». δυεῖν δέ μοι χρήσει· τότε ἀπὸ τοῦ προσώπου σου κρυβήσομαι· τὴν χεῖρα ἀπ' ἐμοῦ ἀπέχου, ὁ δὲ φόβος σου μή με καταπλησ#6σέτω. τὸ ἀσαφὲς τῶν προκειμένων οὕτως ἂν ἐξομαλισθείη λέγοντος αὐτοῦ ὅτι «εἰ ὡς οἱ φίλοι λέγουσιν οὕτω μοι χρήσει ὡς φαῦλον δεικνύς, "ἀπὸ τοῦ προσώπου σου κρυβήσομαι", εἰ δὲ ὡς ἐγὼ λέγω, "τὴν χεῖρα ἀπ' ἐμοῦ ἀπέχου καὶ ὁ φόβος σου μή με καταπλησσέτω". « κρύπτεται δ' ἀπὸ προσώπου τοῦ θεοῦ πᾶς ὁ ἁμαρτάνων ἀνάξια αὐτοῦ ἐνεργῶν, καθὰ καὶ Ἀδὰμ ἐκρύπτετο ἀπὸ προσώπου τοῦ θεοῦ. 355 τούτῳ ἐναντίον ἐστὶν τὸ ὑπὸ θεοῦ κατακρύπτεσθαι κατὰ τὸ εἰρημένον· "κατακρύψεις αὐτοὺς ἐν ἀποκρύφῳ τοῦ προσώπου σου ἀπὸ ταραχῆς ἀνθρώπων." σωτήριον καὶ τοῦτο σκεπάζοντος τοῦ θεοῦ τὸν σπουδαῖον, ἵνα μὴ ταραχαῖς ἀνθρωπίναις ἐκπέσῃ. ἀπόκρυφον δὲ τοῦ προσώπου

Job's perception of God's hiddenness and the friends' judgment§82

82The divine mysteries are distinct from what is visible. For God cannot be seen in secret through the works of providence and creation, but only in what is revealed. It has been said: 'because The knowledge of God is clearly seen in them;in them;in them; for God has revealed himself to them. For his invisible things, understood from the creation of the world through the works, are seen' (Rom 1:20). Therefore, to be hidden by God is salvation, but to be hidden as Adam was is useless, which he says does not happen because of the absence of sin: 'withhold your hand from me' (Job 13:14) and the following, 'that these may be instructed, that they may not suffer this because of sin' (Job 13:15). For the friends intended only that he suffers because of sin' (Job 13:15). Then you will call, and I will answer you; or you will speak, and I will give you a reply' (Job 36:23). Through many things he shows his boldness toward God, so that in this he might lead them to a true understanding of what is happening to him. And this is proof of his righteousness.

And you have this also concerning the priest Moses, who was made worthy to speak to God in 'Moses spoke and God answered him with a voice' (Exod 3:9). But the answer from God should not be thought to be a mere voice, but a divine energy, through which he speaks to God. 'How many are my sins and my lawlessness? Teach me what they are' (Ps 51:5). Again through them he says such things, so that they may learn that one who has sin and lawlessness does not know Godhe himself, having said 'I know that I shall appear righteous' to the friends, speaks reverently to God, saying, 'Teach me how many my sins are' (Ps 51:5). Similar to this is 'I know nothing about myself, but I am not justified by this; the one judging me is the Lord' (1 Cor 4:3). It is also good to learn from mistakes, so that we may turn away from them.

'Why do you hide from me, and consider me your adversary?' (Job 13:22). This is due to their misunderstanding; for God dwelling in him was not hidden from him, but because of their thinking this, these things were said. 'For these think that you are against me, supposing that I suffer because of sin (Job 13:23).' Or, like a leaf moved by the wind, or like grass carried by the spirit, you have opposed me.

Regarding me, the whole of the understanding would be thus: 'Why do you hide me, supposing me to be against you, like a leaf moved by the wind and grass carried by the spirit?' This turns out to be characteristic of a changeable manner and fickleness, according to that which is said by the Savior concerning John: 'Why did you go into the wilderness to see? A reed shaken by the wind?' (Matt 3:7)—instead of 'something easily dismissed and falling by chance.' These things, as previously said, Job says toward the dispute of the friends.

‘That you have recorded evils against me, and you have left for me the sins of youth.’ It is clear that he speaks toward their assumption; for now he says 'evils' regarding the afflictions. For the friends, supposing that he suffers through sin, he himself joined to 'you have recorded evils against me' the 'you have left for me the sins of youth,' meaning that 'from which my friends, running against me, judge me to be suffering through sin, they have the following following: to suppose that the sins of youth have been left around me now.'

'You put my foot in mire.' He does not say these things according to his own will, but toward the one supposing that every one being afflicted undergoes this. Being smoothed out, it would be thus: 'The power of my walking, by which I act rightly, was understood differently by them as being of my sinning, and because of this, by participating in tribulations, you placed it in mire.' For he himself acted in a certain way, giving it out to the one asking, from which it happened that his foot was placed in mire, being prevented by them, as it is said, from sins, not wanting their the progress of the righteous, which is the ability to perceive correctly.

For since you are accustomed to the Scripture and to those things established from opinion to say that the one acting speaks as if from God because of the agreement, it will be clear to you from 'God handed them over to sufferings of dishonor' (Rom 1:28) and 'to a reprobate mind' (Rom 1:28) and 'the desires of their hearts' (Rom 1:28). If even through the total affliction he could no longer perform for himself the things toward the needs or the requirements or other things—as he also has said—'but my door stands open to everyone coming'—he was saying this, realize, which he did not ignore because it had happened to him through struggle. For many such things God does because of the benefit, as from...

Greek · §82

τοῦ θεοῦ εἴη ἂν τὰ μυστικὰ θεωρήματα ἀντιδιαστελλόμενον πρὸς τὸ φανερόν. τὸ γὰρ ἐξ ἔργων τῆς προνοίας καὶ τῶν δημιουργημάτων θεὸν ὁρᾶν οὐκ ἔστιν ἐν ἀποκρύφῳ, ἀλλ' ἐν τῷ φανερῷ. εἴρηται· "διότι τὸ γνωστὸν τοῦ θεοῦ φανερόν ἐστιν ἐν αὐτοῖς· ὁ θεὸς γὰρ αὐτοῖς ἐφανέρωσεν. τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασιν νοούμενα καθορᾶται." τὸ κατακρύπτεσθαι οὖν, ὡς προείρηται, ὑπὸ θεοῦ σωτήριον, τὸ δὲ κρύπτεσθαι αὑτὸν κατὰ τὸν Ἀδὰμ ἀλυσιτελές, οὗ μὴ γινομένου διὰ τὸ μὴ ὑποκεῖσθαι ἁμαρτίᾳ φησίν· "τὴν χεῖρα ἀπ' ἐμοῦ ἀπέχου" καὶ τὰ ἑξῆς, «ἵν' οὗτοι παιδευθῶσιν, ὅτι οὐ δι' ἁμαρτίας τοῦτο πάσχω. « οἱ γὰρ φίλοι οὐδὲν ἕτερον διενοοῦντο ἢ ὅτι δι' ἁμαρτίας πάσχει. 356 εἶτα καλέσεις, ἐγὼ δέ σοι ὑπακούσομαι· ἢ λαλήσεις, ἐγὼ δέ σοι δώσω ἀνταπόκρισιν. διὰ πλειόνων ἑαυτοῦ τὴν πρὸς θεὸν παρρησίαν γνωρίζει, ἵν' ἐν τούτῳ ἀναγάγῃ αὐτοὺς εἰς τὴν ἀληθῆ τῶν περὶ αὐτὸν συμβαινόντων γνῶσιν. καὶ γὰρ παραστατικόν ἐστιν τοῦτο τοῦ εἶναι αὐτὸν δίκαιον. ἔχεις δὲ τοῦτο καὶ περὶ τοῦ ἱεροφάντου Μωσέως καταξιωθέντος λαλεῖν πρὸς αὐτὸν ἐν τῷ "Μωυσῆς ἐλάλε̣ι καὶ ὁ θεὸς ἀπεκρίνετο αὐτῷ φωνῇ". οὐ δεῖ δὲ τὴν ἀπόκρισιν τὴν πρὸς θεοῦ γινομένην ψιλὴν φωνὴν οἴεσθαι, ἀλλ' ἐνεργείας θείας, ἐξ ὧν εὐπαρησιάστως πρὸς θεὸν λαλεῖ. πόσαι εἰσὶν αἱ ἁμαρτίαι μου καὶ ἀνομίαι μου; 89 δίδαξόν με, τίνες εἰσίν. πάλιν δι' ἐκείνους τὰ τοιαῦτα λέγει, ἵν' ἐκεῖνοι μάθωσιν, ὅτι ὁ ἔχων ἁμαρτίας καὶ ἀνομίας οὐ λέληθεν θεόν. καὶ αὐτὸς δὲ εἰπὼν τὸ "οἶδα ὅτι δίκαιος ἀναφανοῦμαι" πρὸς τοὺς φίλους πρὸς θεὸν εὐλαβῶς λέγει ὅτι "σύ με δίδαξον, πόσαι εἰσὶν αἱ ἁμαρτίαι μου". ὅμοιον τούτῳ τὸ "οὐδὲν ἐμαυτῷ σύνοιδα, ἀλλ' οὐκ ἐν τούτῳ δεδικαίωμαι, ὁ δὲ ἀνακρίνων με κύριός ἐστιν". καλὸν δὲ καὶ τὸ μανθάνειν 357 τὰ σφάλματα, ἵνα ἐκ τούτων ἐκτρεπώμεθα. διὰ τί ἀπ' ἐμοῦ κρύπτῃ, ἥγησαι δέ με ὑπεναντίον σου; καὶ τοῦτο πρὸς τὴν ἐκείνων διάλημψιν· οὐ γὰρ ἐκρύπτετο ἀπ' αὐτοῦ θεὸς ἐνοικῶν ἐν αὐτῷ, ἀλλὰ διὰ τὸ ἐκείνους τοῦτο οἴεσθαι καὶ ταῦτα εἴρηται. «τοῦτο γὰρ οὗτοι νομίζουσιν, ὅτι ὑπεναντίος μου τυγχάνεις, νομίζοντές με δι' ἁμαρτίας πάσχειν.» ἢ ὡς φύλλον κινούμενον ὑπὸ ἀνέμου εὐλαβηθήσει ἢ ὡς χόρτῳ φερομένῳ ὑπὸ #6πνεύματος ἀντίκεισαί μοι; τὸ ὅλον τῆς νοήσεως οὕτως ἂν εἴη· «διὰ τί με ἀποκρύπτῃ ἡγούμενός με εἶναι ὑπεναντίον σου καὶ φύλλον ὑπ' ἀνέμου κινούμενον καὶ χόρτον ὑπὸ πνεύματος φερόμενον;» ἅπερ παραστατικὰ τυγχάνει εὐμεταβόλου τρόπου καὶ φαυλότητος κατὰ τὸ ὑπὸ τοῦ Σωτῆρος λεγόμενον περὶ Ἰωάννου· "τί ἐξήλθατε εἰς τὴν ἔρημον θεάσασθαι; κάλαμον ὑπὸ ἀνέμου σαλευόμενον;"– ἀντὶ τοῦ «εὐκαταφρόνητόν τινα καὶ ὑπὸ τοῦ τυχόντος μεταπίπτοντα». ταῦτα δέ, ὡς καὶ πρότερον εἴρηται, πρὸς τὴν τῶν φίλων διάλημψιν ὁ Ἰὼβ λέγει. 358 ὅτι κατέγραψας κατ' ἐμοῦ κακά, περιέθηκας δέ μοι νεότητος ἁμαρτίας. σαφὲς ὅτι πρὸς τὴν ἐκείνων ὑπόλημψιν λέγει· "κακὰ" γὰρ νῦν τὰς κακώσεις φησίν. τοῦτο γὰρ νομιζόντων τῶν φίλων, ὅτι δι' ἁμαρτίας πάσχει, αὐτὸς τῷ "κατέγραψας κατ' ἐμοῦ κακὰ" συνῆψεν τὸ "περιέθηκας δέ μοι νεότητος ἁμαρτίας" σημαίνων ὅτι «ἐξ ὧν οἱ φίλοι μου κατατρέχοντές μου διάκεινταί με δι' ἁμαρτίας πάσχειν, ἑπόμενον ἔχουσι τὸ νομίζειν, ὅτι αἱ τῆς νεότητος ἁμαρτίαι νῦν μοι περιετέθησαν». ἔθου δέ μου τὸν πόδα ἐν κωλύματι. οὐ κατὰ βούλησιν τὴν ἑαυτοῦ ταῦτα λέγει, ἀλλὰ πρὸς τὸν ὑποτιθέμενον, ὅτι πᾶς θλιβόμενος ἁμαρτὼν τοῦτο ὑφίσταται. ἐξομαλιζόμενον δὲ οὕτως ἂν εἴη· «τὴν πορευτικήν μου δύναμιν, καθ' ἣν κατορθῶ, ἑτέρως παρ' ἐκείνων ὑπονοουμένην ὡς ἁμαρτόντος μου καὶ διὰ τοῦτο περιστάσεσιν κοινωνοῦντος ἐν κωλύματι ἔθηκας.» τρόπον γάρ τινα αὐτὸς τοῦτο ἐνήργησεν ἐκδοὺς αὐτὸν τῷ αἰτησαμένῳ, ἐξ οὗ συνέβη ἐν κωλύματι τεθεῖσθαι 359 αὐτοῦ τὸν πόδα, π̣αρ' αὐτοι῀̣ς ὡς εἴρηται κωλυόμε̣νον ἐξ ἁμαρτιῶν, μὴ βουλομένων αὐτῶν τὴν προκοπὴν τοῦ δικαίου, ἥτις ἐστιν πούς, ὀρθῶς ἐκλαμβάνειν. ὅτι δὲ σύνηθες τ̣ῇ γραφῇ καὶ τὰ ἀπὸ γνώμης συνιστάμενα τοῦ ἐνεργοῦντος ὡς παρὰ θεοῦ λέγειν διὰ τὸ συνκεχωρηκέναι, σαφὲς ἔσται σοι ἐκ τοῦ "παρέδωκεν αὐτοὺς ὁ θεὸς εἰς πάθη ἀτιμίας" καὶ "εἰς ἀδόκιμον νοῦν" καὶ "ταῖς ἐπιθυμίαις τῶν καρδιῶν αὐτῶν". εἰ δὲ καὶ διὰ τ̣ὴν ὁλοσώματον κάκωσιν μηκέτι συνχωροῦσαν αὐτῷ αὐτουργεῖν τὰ πρὸς τὰς χρείας ἢ τῶν δεομένων ἢ ἄλλων τινῶν–καθὰ καὶ εἴρηκεν. "θύρα μου δὲ παντὶ ἐλθόντι ἠνέῳκτο"–τοῦτο ἔλεγεν, συνεπίσκεψαι, ὅπερ οὐκ ἠγνόει διὰ ἀγῶνα αὐτῷ γεγενῆσθαι. πολλὰ γὰρ διὰ τὸ συμφέρον τοιαῦτα θεὸς ποιεῖ, ὡς ἐκ

The brevity of life and the purpose of suffering§83

83It should be learned that God led his people through the wilderness for three days, so that they would not return hastily to Egypt. Understand that the communion with the body should not be seen as a burden or a secret matter through economy, as the extreme purity is not yet complete.

And this is for a reason; neither we nor God are to be blamed. 'You have guarded all my works' (Ps 32:8). The blessed one knows what was said by David, who was holy, that God does not observe all the iniquities of the birds, but trains them again, and this is why they suffer—that is, through struggle. The one who spoke before said that God, having guarded all his works, leads him to the 90, so that from this they might understand that the greatness of so many leadings is not due to sin, but to struggle and the goal of manliness.

The 'you have guarded' here is not instead of 'you kept,' but 'you will have observed.' And if he speaks of his own 'sins of youth' and presents 'you have guarded all my works' as having sinned, it is not to be wondered at; for all the saints, for the sake of moderation and good-mindedness, offer such voices, just as the men in the furnace and the blessed David said: 'Do not remember the sins of my youth and my ignorances' (Ps 103:3). 'You have reached to the roots of my feet.' This means 'you have made all that concerns me as exact as the roots, that is, both the reasons and the beginnings of my practical progressions, to observe so that you might lead me to punishment.' And this again he says based on their assumption.

That which grows old is like an ascetic or a garment of coarse linen. ''Of those,' he says, 'you remembered the sins that have grown old like an ascetic.' But an ascetic who has grown old is inactive for the need for which he was prepared; for he does not hold the liquids being poured in. So also the sins of youth have grown old and, like a garment of coarse linen, no longer serve the purpose. But sins grow old when they are worn away by virtue; for when being practiced they are always made young, even if the one practicing them is long-lived, he himself being called newer from the character of the one making things new. But a mortal, born of woman, is short-lived and full of wrath. He wills for them...

He presents the cause of his suffering by joining together the weight of the temptation and human life; for having examined that 'you have laid the sins of my youth upon me' (Ps 38:5) and 'all my works you have guarded' (Ps 38:5), as if you had sent so many to me, he brings forward as a supporting argument for the matter not being so, 'but man born of woman is short-lived and full of wrath' (Ps 88:5). Because of the hardship of life, he would not have brought such punishment upon the short-lived and full of wrath, unless he had encountered it for the sake of a struggle. For if the goodness of God and the brevity of men's lives had coincided, these things would not still have been reckoned as having happened because of sin.

But consider, lest he also have such a mind; the one who has not become God through virtue, but remains in the human condition, he is in wrath and is short-lived in a certain way, 'in this life alone, hoping.' But the one believing in the Savior so as to become God, he is not subject to punishment through wrath, even if he is afflicted, the affliction being called wrath in another way. He says therefore, 'if I also lived according to man, observe, so that from this you may judge, that I fell through wrath.' Or, just as a flower bloomed and fell away, and a shadow that will not stand. These things are to be joined with those before them.

That for the passing man, like a flower and a shadow, such evils were brought upon him, it is not according to the present context because of sins. 'For if he observes iniquities, Lord, Lord, who shall stand? But with you is the atonement' (Ps 143:2). So it was to be understood by the friends, that not because of mistakes, but as is foretold, because he was set before the goal of manliness, these things happened to him. And these things, first, according to a first thought.

But according to a second, it would be said thus: as a flower falls, 'he who walks according to the flesh' (Gal 5:25), and as a shadow, resembling an accompaniment and doing nothing previously. For since the shadow is received instead of the unsubstantial, it is shown by 'my days pass away like a shadow' (Ps 144:4). Will I not also make a point of this, and that you made this to enter into judgment before you? In agreement with the former response, someone might be, joining these things thus: 'if even the one born of woman is short-lived and filled with toil, so as to resemble one fallen like a flower and a shadow that flees quickly,'

Greek · §83

τῶν κατὰ τὸν λαὸν α̣υ᾿̣τοῦ ἔστιν μαθεῖν, ὃν διήγαγεν ὁ θεὸς διὰ τῆς ἐρήμου †εξον† διὰ τριῶν ἡμερῶν χρησίμως, ἵνα μὴ ταχεῖαν οἰηθῶσιν τὴν εἰς Αἴγυπτον ὑποστροφήν. κατανόησον δέ, μήποτε καὶ τὴν πρὸς σῶμα κοινωνίαν β̣άρος οὖσαν καὶ δι' οἰκονομίαν ἀπόρρητον γινομένην τοῦτο λέγει 360 ὡς τῆς ἄκρας καθαρότητος μὴ ἐπιτελουμένης. τοῦτο δὲ πάλιν ἔκ τινος αἰτίας· οὐ γὰρ ἡμᾶς, οὐ γὰρ τὸν θεὸν αἰτιατέον. ἐφύλαξας δέ μου πάντα τὰ ἔργα. οἶδεν ὁ μακάριος τὸ ὑπὸ τοῦ ∆αυὶδ εἰρημένον ἅγιος ὤν, ὅτι ὁ θεὸς οὐ παρατηρεῖται πάσας τὰς ἀνομίας τῶν πταιόντων, ἀλλὰ παιδεύων ἐκείνους πάλιν, δι' ἣν αἰτίαν πάσχει–ὅτι δι' ἀγῶνα–, τὸ προκείμενον εἴρηκεν ὡς πάντα αὐτοῦ τὰ ἔργα φυλάξαντος καὶ οὕτως ἐπαγαγόντος αὐτῷ τὰ 90 ἀνιαρά, ἵνα ἐκ τούτου ἐννοήσωσιν, ὅτι τὸ μέγεθος τῶν τοσούτων ἐπαγωγῶν οὐ διὰ ἁμαρ τίας ἐστίν, ἀλλὰ διὰ ἀγῶνα καὶ σκοπὸν ἀνδρείας. τὸ "ἐφύλαξας" ἐνταῦθα οὐκ ἀντὶ τοῦ «ἐτήρησας», ἀλλὰ «παρετηρήσω». εἰ δὲ καὶ "νεότητος ἁμαρτίας" ἑαυτοῦ λέγει καὶ τὸ "ἐφύλαξας δέ μου πάντα τὰ ἔργα" ἔμφασιν παρέχων ὡς ἁμαρτήσας, οὐ ξενιστέον· καὶ γὰρ πάντες οἱ ἅγιοι καὶ μετριότητος ἕνεκεν καὶ εὐγνωμοσύνης προφέρονται τοιαύτας φωνάς, καθὰ οἱ ἐν τῇ καμίνῳ ἄνδρες καὶ ὁ μακάριος ∆αυὶδ λέγων· "ἁμαρτίας νεότητός μου καὶ τὰς ἀγνοίας μου μὴ μνησθῇς." εἰς δὲ ῥίζας τῶν ποδῶν μου ἀφίκου. ἀντὶ τοῦ «ἠκρίβωσας πάντα 361 τὰ κατ' ἐμὲ οὕτως ὡς τὰς ῥίζας, τουτέστιν καὶ τὰς αἰτίας καὶ τὰς ἀρχὰς τῶν διαβάσεών μου τῶν πρακτικῶν, ἐπιτηρῆσαι ἵνα μοι κόλασιν ἐπαγάγῃς». τοῦτο δὲ πάλιν κατὰ τὴν ἐκείνων ὑπόλημψίν φησιν. ὃ παλαιοῦται ἴσα ἀσκῷ ἢ ὥσπερ ἱμάτιον σητόβρωτον. «ἐκείνων,» φησίν, «κατὰ τούτους ἐμνήσθης τῶν φθασάντων ἁμαρτημάτων, ἅπερ πεπαλαίωται ἴσα ἀσκῷ.» ἀσκὸς δὲ παλαιωθεὶς ἀνενέργητός ἐστιν πρὸς τὴν χρείαν ἣν κατεσκεύασται· οὐ γὰρ κατέχει τὰ ἐμβαλλόμενα ὑγρά. οὕτω δὲ καὶ τὰ τῆς νεότητος πεπαλαίωται ἁμαρτήματα καὶ ὡς ἱμάτιον σητόβρωτον οὐκέτι παρέχον τὴν χρείαν. παλαιοῦται δὲ ἁμαρτήματα, ὅταν αὐτὰ διαδέξηται ἀρετή· ᾗ ἐνεργούμενα γὰρ ἀεὶ νεάζει, κἂν πολυχρόνιος ὑπάρχῃ ὁ ἐνεργῶν αὐτά, νεώ τερος καὶ αὐτὸς ἐκ τοῦ νεωτεροποιοῦ ἤθους καλούμενος. βροτὸς δὲ γεννητὸς γυναικὸς ὀλιγόβιος καὶ πλήρης ὀργῆς. βούλεται αὐτοῖς παραστῆσαι τὴν αἰτίαν τῆς κακώσεως ἑαυτοῦ συνκρινόντων αὐτῶν τὸν ὄγκον τῆς ἐπαγωγῆς καὶ τὸν ἀνθρώπινον βίον· διεξελθὼν γὰρ ὅτι «"τὰς τῆς νεότητος ἁμαρτίας μοι περιέθηκας" καὶ "ἐφύλα362 ξάς μου πάντα τὰ ἔργα" οὕτως ὡς τοσαῦτά μοι ἐπιπέμψαι», ἐπάγει ὡσανεὶ παραστατικὸν τοῦ μὴ οὕτως ἔχειν τὸ πρᾶγμα τὸ "βροτὸς δὲ γεννητὸς γυναικὸς ὀλιγόβιος καὶ πλήρης ὀργῆς". τῷ δὲ ὀλιγοβίῳ καὶ πλήρης ὀργῆς δ̣ιὰ τὸ μοχθηρὸν τοῦ βίου οὐκ ἂν ἐπήγαγε τοσαύτην κόλασιν, εἰ μὴ ἀγῶνος χάριν ἐτύγχανε. τὴν γὰρ ἀγαθότητα τοῦ θεοῦ εἰ συνέβαλλον καὶ τὸ τῶν ἀνθρώπων ὀλιγόβιον, οὐκ ἂν ἔτι ὡς δι' ἁμαρτίας ταῦτα πεπονθότα ἐλογίζοντο. ἐπίσκεψαι δέ, μήποτε καὶ τοιαύτην ἔχει διάνοιαν· ὁ μὴ γεγενημένος θεὸς δι' α᾿̣ρετήν, ἀλλ' ἐν τῇ ἀνθρώπου καταστάσει μένων, οὗτος ἐν ὀργῇ ἐστιν καὶ ὀλιγόβιος τρόπον τινὰ "ἐν ταύτῃ τῇ ζωῇ μόνῃ ἠλπικώς". ὁ δὲ πιστεύων εἰς τὸν Σωτῆρα ὥστε ἐκ τούτου γενέσθαι θεὸς ο᾿̣ργῇ ἐκ τούτου οὐχ ὑπόκειται τῇ κατὰ κόλασιν, κἂν θλίβηται, ὀργῆς καλουμένης τῆς θλίψεως ἑτέρως. λέγοι οὖν ὅτι «εἰ κἀγὼ κατὰ ἄνθρωπο̣ν ἐπολιτευσάμην, σκοπήσατε̣, ἵν' ἐκ τούτου ἀποφαίνησθε, ὅτι ὀρ̣γῇ ὑπέπ̣εσον». ἢ ὥσπερ ἄνθος ἀνθῆσαν ἐξέπε σεν, ἀπέδρα δὲ ὥσπερ σκιὰ καὶ οὐ μὴ στῇ. ταῦτα συναπτέον 363 τῷ πρὸ αὐτῶν. ὅτι τῷ παρερχομένῳ ἀνθρώπῳ ὡς ἄνθει καὶ σκιᾷ τοσαύτην ἐπήνεγκε κάκω̣σιν, οὐκ ἔστιν κατὰ τὸν παρόντα δ̣ι' ἁμαρτήματα. "ἐὰν γὰρ ἀνομίας παρατηρήσῃ, κύριε, κύριε, τίς ὑποστήσεται; ὅτι παρὰ σοὶ ὁ ἱλασμός ἐστιν." ὥστε ἐννοητέον τοῖς φίλοις ἦν, ὅτι οὐ διὰ σφάλματα, ἀλλ' ὡς προείρηται διὰ τὸ προβληθῆναι αὐτὸν ἀνδρείας σκοπὸν ταῦτα αὐτῷ συνέπεσεν. καὶ ταῦτα μὲν κατὰ πρώτην διάνοιαν. κατὰ δευτέραν δὲ οὕτως ἂν λεχθείη· ὡς ἄνθος ἐκπίπτει "ὁ κατὰ σάρκα περιπατῶν" καὶ ὡς σκιὰ παρακολουθήματι ἐοικὼς καὶ οὐδὲν πράττων προηγούμενον. ὅτι δὲ ὡς ἀντὶ ἀνυποστάτου η῾̣ σκιὰ παραλαμβάνεται, δηλοῖ τὸ "αἱ ἡμέραι μου ὡσεὶ σκιὰ παράγουσιν". οὐχὶ καὶ τούτου λόγον ἐποιήσω καὶ τοῦτον ἐποίησας εἰσελθεῖν ἐν κρίματι ἐνώπιόν σου; σύμφωνα τῇ προτέρᾳ ἀποδόσει λέγοι τις ἂν εἶναι ταῦτα συνάπτων αὐτὰ οὕτως· «εἰ καὶ ὁ γεννητὸς γυναικὸς ὀλιγόβιός ἐστιν καὶ μόχθου πεπληρωμένος οὕτως ὡς ἄνθει πεπτωκότι ἐοικέναι καὶ σκιᾷ τῇ φευγούσῃ ταχέως,

The Measure of Life and Divine Providence§84

84But indeed I have composed a discourse of this, not bypassing it so as to let it enter into judgment before you. A proof of this would be what is said toward God: 'My people, what have I done to you?' (Exodus 32:9) and again, 'Behold, I am being judged against you.' For God, bringing in such a care concerning men, would not have demanded justice from man so unyieldingly and absolutely, as his friends suspected him of punishing.

These things he brings forward as a defense, so that he does not suffer otherwise than for it to appear just according to: 'Do I suppose I have dealt with you differently, so that you should appear righteous?' (Job 13:15) For who is clean from filth? Not even one, even if his life on the earth be but one day, and his months be numbered before you. And he joined these things together so that they might understand that he does not suffer because of sin. For if it were so, no one would be without trouble, even if he lived for a short time.

And these things are for how the friends might be instructed in the cause; for if an objection were to be said against what was spoken of him, he said this, saying something standing in place: 'For even if you are short-lived and passing like a shadow (Psalm 103:15) and falling like a flower, it does not prevent you from suffering because of sin.' To which he most directly said: 'For who is clean from filth? But no one,' so that it was necessary for all, as has already been said, to suffer. And filth and sin, someone else might say, signify the same thing, with the one saying the filth of sin as something lesser of the other.

You have concerning filth and sin in Isaiah thus: 'The Lord will wash away the filth of the sons and the daughters of Zion, and will cleanse the blood from their midst' (Isaiah 1:16), the blood signifying sin there, the unclean thing, and the filth the unintentional acts, which the Savior, having come, cleansed by himself. For because blood often signifies sin, it is said toward the ancient evil devil: 'In whatever way a garment stained with blood is not to be clean, in the same way you will not be clean.' For he did not happen to be stained with blood, but it is clear that the blood signifies to him the 'sin unto death.' Therefore, the one having a fault capable of being washed has filth, but the one is as if unrepentant, like the one 'having blasphemed against the Holy Spirit' (Matthew 12:31) and the like, is not under filth, but sin, and the one transgressing the commandments with the intent of knowing.

And 'neither is the life of the one on earth even a single day' can be interpreted in two ways. There is the one being born now who has the sin of Adam by succession, who is the one beginning to judge things by the word, when he also fulfills the word of man. Nor will such a person be purified in a day, because ignorance remains for the one who has also begun now to distinguish the false from the good, even if he lives for a day, even if he lives for a numbered number of months.

The worthless one is 'blotted out from the book of the living' (Ps 69:28) and is not numbered by God, but the diligent one is numbered by Him. 'If, therefore, he assumes such a thing,' he says, 'even this one has not been kept from filth' (Job 7:10). Similar to this is 'I have no conscience against myself, but I am not justified by this' and 'Cleanse me from my secret sins' (Ps 51:2). For he has habituated himself to a time and will not exceed it.

The providence concerning man is made clear here, not as if it remains in life as it happens and as it pleases, but from the judgment of God, not exceeding the time appointed by Him. And these things are not to be said as being held by fate, but as the will of God, 'having appointed each thing by limits and measures.' And if he speaks allegorically that the one being led by God in a certain way does not exceed his duties because virtue is measured, consider this.

Depart from Him, so that he may be at rest and find the life well-pleasing like the laborer. Since God is present to him through providences, the 'depart' has been said instead of 'cease your anger.' For approaching God is different: that by participation and that by anger. For they suppose that he suffers through the sins of friends, and having spoken so harshly of those things passing away—that 'man is short-lived' (Job 14:2), 'like a falling flower' (Job 14:2), 'like a shadow' (Job 14:2), and as if 'God makes his word'—showing them that he is not brought low through sin, he says 'depart from Him.'

For if he imposes such a multitude of afflictions upon him, man has no opportunity for repentance. He instructs them, therefore, that they do not understand this sensibly, through 'depart from Him, so that he may be at rest.' For he is not able to bring about an opportunity or to find the life well-pleasing after so many circumstances—so that he may give as a wage to the worker. Otherwise, he alludes differently: if he suffered through sin, it would be sufficient.

Greek · §84

ἀλλὰ μὴν καὶ τούτου λόγον ἐποιήσω οὐχ ὑπεριδὼν αὐτὸν ὥστε καὶ εἰς κρίμα 364 91 ἐνώπιόν σου αὐτὸν εἰσέρχεσθαι.» τούτου ἀποδεικτικὸν ἂν εἴη τὸ πρὸς θεοῦ λεγόμενον· "λαός μου, τί ἐποίησά σοι;" καὶ πάλιν "ἰδού, κρίνομαι πρὸς σέ". οὐκ ἂν οὖν ὁ τοιαύτην περὶ ἀνθρώπων κηδεμονίαν εἰσάγων θεὸς οὕτως ἀτέγκτως καὶ ἀπα ραιτήτως ἀπῄτει δίκας τὸν ἄνθρωπον, ὡς οἱ φίλοι αὐτὸν ὑπενόουν τιννύναι. ταῦτα δ' ἐπάγει πρὸς παράστασιν τοῦ μὴ ἑτέρως πάσχειν ἢ διὰ τὸ φανῆναι δίκαιον κατὰ τὸ "οἴει δέ με ἄλλως σοι κεχρηματικέναι ἢ ἵνα ἀναφανῇς δίκαιος;" τίς γὰρ καθαρός ἐστιν ἀπὸ ῥύπου; οὐδὲ εἷς, ἐὰν καὶ μία ἡμέρα ὁ βίος αὐτοῦ ἐπὶ τῆς γῆς, ἀριθμητοὶ δὲ μῆνες αὐτοῦ παρὰ σοί. καὶ ταῦτα, ἵνα ἐννοήσωσιν, ὅτι οὐ δι' ἁμαρτίας πάσχει, συνῆψεν. εἰ γὰρ τοῦτο οὕτως εἶχεν, οὐδεὶς ἂν ἔξω περιστάσεως ἦν, εἰ καὶ πρὸς βραχὺ ἐβίωσεν. ταῦτα δέ, ὅπως οἱ φίλοι παιδευθῶσιν τὴν αἰτίαν· ὡς γὰρ ἐνστάσεως ἂν λεχθησομένης πρὸς τὰ πρὸς αὐτοῦ εἰρημένα τοῦτο εἶπεν λέγοντός τινος ἐνισταμένου ὅτι «κἂν γὰρ ὀλιγόβιος ᾖς καὶ ὡς σκιὰ παρερχόμενος καὶ ὡς ἄνθος ἐκπίπτων, ἀλλ' οὐδὲν κωλύει δι' ἁμαρτίας σε πάσχειν». πρὸς ὃ εὐθυβολώτατα εἶπεν· "τίς γὰρ καθαρὸς ἀπὸ ῥύπου; ἀλλ' οὐδείς", ὥστε ἔδει 365 πάντας, ὡς ἤδη εἴρηται, πάσχειν. ῥύπον δὲ καὶ ἁμαρτίαν ἄλλος τις ἂν εἴποι ταὐτὸ δηλοῦν, ἑτέρου ἐλάττω τὸν ῥύπον τῆς ἁμαρτίας λέγοντος. ἔχεις περὶ ῥύπου καὶ ἁμαρτίας παρὰ τῷ [̓Ησαίᾳ οὕτως· "ἐκπλυνεῖ κύριος τὸν ῥύπον τῶν υἱῶν καὶ τῶν θυγατέρων Σειὼν καὶ τὸ αἷμα ἐκκαθαριεῖ ἐκ μέσου αὐτῶν", τοῦ μὲν αἵματος τὴν ἁμαρτίαν ἐνταῦθα δηλοῦντος, τὸ ἀκάθαρτον, τοῦ δὲ ῥύπου τὰ ἀκούσια, ἃ καθ' αὑτὰ ὁ Σωτὴρ ἐπιδημήσας ἐκάθηρεν. ὅτι δὲ τὸ αἷμα πολλάκις τὴν ἁμαρτίαν δηλοῖ, εἴρηται πρὸς τὸν ἀρχέκακον διάβολον· "ὃν τρόπον ἱμάτιον ἐν αἵματι πεφυρμένον οὐκ ἔσται καθαρόν, οὕτως οὐδὲ σὺ ἔσει καθαρός." οὐ γὰρ αἵματι πεφυρμένος ἐτύγχανεν, ἀλλὰ δῆλον, ὡς τὴν "πρὸς θάνατον ἁμαρτίαν" δηλοῖ αὐτῷ τὸ αἷμα. ὁ οὖν ἔχων σφάλμα δυνάμενον πλυθῆναι ῥύπον ἔχει, ὁ δὲ ὡσανεὶ ἀμετανόητον ὡς ὁ "εἰς τὸ ἅγιον πνεῦμα βλασφημήσας" καὶ τὰ ὅμοια οὐχ ὑπὸ ῥύπον ἐστίν, ἀλλ' ἁμαρτίαν, καὶ ὁ ἐντολὰς παραβαίνων μετὰ τοῦ εἰδέναι. τὸ δὲ "οὐδ' εἰ μία ἡμέρα ὁ βίος αὐ366 τοῦ ἐπὶ τῆς γῆς" διττῶς ἂν ἐπιχειρηθείη· ἔστιν ὁ νῦν ἂν γεννώμενος ὁ κατὰ διαδοχὴν ἔχων τοῦ Ἀδὰμ τὸ ἁμάρτημα, ἔστιν ὁ ἐναρχόμενος λόγῳ κρίνειν τὰ πράγματα, ὅτε καὶ τὸν τοῦ ἀνθρώπου λόγον συμπλη̣ρο̣ῖ. οὐδ' ὁ τοιοῦτος ἡμέραν καθαρεύσει ἀγνοίας παρεπομένης τῷ καὶ νῦν ἀρξαμένῳ διακρίνειν τὸ φευκτὸν ἀπὸ τοῦ ἀγαθοῦ, κἂν ἡμέραν, κἂν ἀριθμητοὺς μῆνας βιώσῃ. ὁ μὲν οὖν φαῦλος "ἐκ βίβλου ἐξαλειφόμενος ζώντων" οὐκ ἔστιν ἐναρίθμιος παρὰ θεῷ, ὁ δὲ σπουδαῖος ἀριθμεῖται παρ' αὐτῷ. «κἂν τοιοῦτον οὖν,» φησίν, «ὑποθῇ, οὐδὲ οὗτος ἀπήλλακται ῥύπου.» τούτῳ ὅμοιον τὸ "οὐδὲν ἐμαυτῷ σύνοιδα, ἀλλ' οὐκ ἐν τούτῳ δεδικαίωμαι" καὶ τὸ "ἀ πὸ τῶν κρυφίων μου καθάρισόν με". εἰς χρόνον γὰρ ἔθου καὶ οὐ μὴ ὑπερβῇ. τὴν περὶ τὸν ἄνθρωπον πρόνοιαν ἐνταῦθα σαφηνίζει οὐχ ὡς εἰκαίως καὶ ὡς ἔτυχεν ἐν τῷ βίῳ παραμένοντος, ἀλλ' ἐκ κρίσεως θεοῦ οὐχ ὑπερβαίνοντος τὸν παρ' αὐτοῦ τεταγμένον χρόνον. ταῦτα δὲ οὐχ ὡς 367 εἱμαρμένης κρατούσης λεκτέον, ἀλλ' ὡς τοῦ θελήματος τοῦ θεοῦ "ὅροις καὶ μέτροις ἕκαστα διαταξαμένου." εἰ δὲ καὶ κατὰ ἀλληγορίαν λέγε̣ι τὸν ὑπὸ θεοῦ ἐναρέτως χειραγωγούμενον μὴ ὑπερβαίνειν τὰ καθήκοντα διὰ τὸ μεμετρημένην εἶναι τὴν ἀρετήν, συνεπίσκεψαι. ἀπόστα ἀπ' αὐτοῦ, ἵνα ἡσυχάσῃ καὶ εὐδοκήσῃ τὸν βίον ὥσπερ ὁ μισθωτός. ἐπεὶ δι' ἐπιπόνων πάρεστιν αὐτῷ θεός, τὸ "ἀπόστα" εἴρηκεν ἀντὶ τοῦ «παῦσον τὴν ὀργήν». τὸ γὰρ ἐγγίζειν θεὸν διάφορον, καὶ τὸ κατὰ μετουσίαν καὶ τὸ κατ' ὀργήν. τῶν γὰρ φίλων δι' ἁμαρτίας πάσχειν αὐτὸν τιθεμένων καὶ οὕτω γε σκληρῶς εἰπὼν τὰ φθάσαντα, ὅτι "ὀλιγόβιός ἐστιν" ὁ ἄνθρωπος καὶ "ὡς ἄνθος ἐκπῖπτον" καὶ "ὡς σκιὰ" καὶ ὡς ὅτι "λόγον αὐτοῦ ποιεῖται θεός", παριστὰς αὐτοῖς, ὅτι οὐ δι' ἁμαρτίας ἀνιᾶται, λέγει ὅτι "ἀπόστα ἀπ' αὐτοῦ". εἰ γὰρ τοσούτῳ πλήθει κακώσεων αὐτὸν ἐπιβάλλει, 92 οὐκ ἔχει σχολὴν εἰς μετάνοιαν ὁ ἄνθρωπος. παιδεύει οὖν αὐτούς, ὅτι οὐ συνετῶς τοῦτο ὑπολαμβάνουσιν, διὰ τοῦ "ἀπόστα ἀπ' αὐτοῦ, ἵνα ἡσυχάσῃ". οὐδὲ γὰρ δύναται μετὰ τοσούτων 368 περιστάσεων σχολὴν ἄγειν οὐδὲ εὐδοκῆσαι τὸν βίον. –– ἵν' ὡς μισθὸν ἐργάτῃ ἀποδῷ. ἄλλως τε αἰνίττεται· εἰ δι' ἁμαρτίας ἔπασχεν, ἀρκούντως

The Purpose of Reproof and the Metaphor of the Tree§85

85The reproofs were intended so that from this calm might emerge, and that he might work the remainder like a hired laborer. But these things are said again to them as it becomes manifest that God gives tolerance for the sake of repentance, as Paul says: 'Or do you despise his tolerance and patience, not knowing that the goodness of God leads you to repentance?' (Rom 2:4). For it is said that to be still—meaning to cease from evil and to take up virtue—is clearly shown by the words, 'You sinned, be still,' and by 'The earth feared and he was still when God arose to judgment.' For men, having grasped the notion that God is judge, were still from sinning.

For there is hope in a tree; if it is cut off, even so its shoot shall sprout again and its branch shall by no means fail. Through many things he demonstrates that he did not endure the pains because of worthlessness, as the meaning of the word becomes clear: 'Let this be so by hypothesis: the lashings have been sufficient as it is the time to depart.' For neither are the things of repentance rejected, nor does God, as if the will were unchangeable, punish without measure. For there is a fitness in the souls, even if a great pouring out of punishments occurs; therefore, repentance can come to pass.

And he calls the man a tree, as is also said in many places of the Scriptures: 'Already the axe lies at the root of the trees; every tree not producing a good fruit is cut down and is thrown into the fire' (Matt 3:10). And again: 'Either make the tree good and its fruits good, or make the tree rotten and its fruits rotten' (Luke 6:43). Having set this aside once, we shall not leave it unexamined. For the Savior does not command that one should become a rotten tree or bring forth rotten fruit, but that the state of each one be manifest through their actions, and not to prefer the hypocrisy of this. And there is also another way to understand this: the Jews were saying concerning the Savior: 'By Beelzebub, the ruler of the demons, he casts out...'

from the scent of water

Greek · §85

εἶχον αἱ ἐπιτιμήσεις, ἵν' ἐκ τούτου ἡσυχία γένηται καὶ ὡς μισθωτὸς λοιπὸν ἐργάσηται. ταῦτα δὲ ὡς πρὸς αὐτοὺς πάλιν εἴρηται δήλου τυγχάνοντος, ὅτι ἀνοχὴν δίδωσι θεὸς εἰς μετάνοιαν, ὡς τὸν Παῦλον λέγειν· "ἢ τῆς ἀνοχῆς αὐτοῦ καὶ μακροθυμίας καταφρονεῖς ἀγνοῶν, ὅτι τὸ χρηστὸν τοῦ θεοῦ εἰς μετάνοιάν σε ἄγει;" ὅτι δὲ τὸ ἡσυχάσαι ἀντὶ τοῦ παύσασθαι κακίας καὶ ἀρετὴν ἀναλαβεῖν λέγεται, δῆλον ἐκ τοῦ "ἥμαρτες, ἡσύχασον" καὶ ἐκ τοῦ "γῆ ἐφοβήθη καὶ ἡσύχασεν ἐν τῷ ἀναστῆναι εἰς κρίσιν τὸν θεόν". οἱ γὰρ ἄνθρωποι ἔννοιαν λαβόντες, ὅτι κριτής ἐστιν ὁ θεός, ἡσύχασαν ἀπὸ τοῦ ἁμαρτάνειν. ἔστιν γὰρ δένδρῳ ἐλπίς· ἐὰν γὰρ ἐκκοπῇ, ἔτι ἐπανθήσει καὶ ὁ ῥόδαμνος αὐτοῦ οὐ μὴ ἐκλίπῃ. διὰ πολλῶν ἀποδείκνυσιν, ὅτι οὐ διὰ φαυλότητα ὑπέμεινεν τὰ ἀνιαρά, οὕτω σαφοῦς τοῦ λόγου γινομένου· καθ' ὑπόθεσιν γὰρ τοῦτο οὕτως ἐχέτω· ἀρκούντως αἱ κολάσεις γεγένην369 ται ὡς καιρὸν ἔχειν τοῦ ἀποστῆναι. οὐδὲ γὰρ ἀπέγνωσται τὰ τῆς μετανοίας οὐδὲ θεὸς ὡς ἀμεταβλήτου τῆς προαιρέσεως οὔσης ἀμέτρως κολάζει. ἔνκειται γὰρ ἡ ἐπιτηδειότης ἐν ταῖς ψυχαῖς, κἂν πολλὴ χύσις ἁμαρ τημάτων γένηται· δύναται οὖν γενέσθαι μετάνοια. δένδρον δὲ τὸν ἄνθρωπον καλεῖ ὡς καὶ πολλαχοῦ τῶν γραφῶν, καθὸ εἴρηται· "ἤδη ἡ ἀξίνη πρὸς τὴν ῥίζαν τῶν δένδρων κεῖται· πᾶν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται." καὶ πάλιν· "ἢ ποιήσατε τὸ δένδρον καλὸν καὶ τοὺς καρποὺς αὐτοῦ καλούς, ἢ ποιήσατε τὸ δένδρον σαπρὸν καὶ τοὺς καρποὺς αὐτοῦ σαπρούς." τοῦτο δὲ ἅπαξ παραθέμενοι οὐκ ἀβασάνιστον αὐτὸ ἐάσομεν. οὐ γὰρ ὁ Σωτὴρ προστάττει σαπρόν τινι γενέσθαι δένδρον ἢ σαπρὸν καρπὸν ἐνεγκεῖν, ἀλλὰ τὴν ἑνὸς ἑκάστου ἕξιν φανερὰν διὰ τῶν ἐνεργειῶν εἶναι καὶ μὴ προκρίνειν τούτου τὴν ὑπόκρισιν. ἔστιν δὲ καὶ ἑτέρως νοῆσαι τοῦτο· οἱ Ἰουδαῖοι ἔλεγον περὶ τοῦ Σωτῆρος· "ἐν Βεεζεβοὺλ τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια." διόπερ αὐτὸς ὁ Σωτήρ φησιν αὐτοῖς· "ἢ ποιήσατε 370 τὸ δένδρον καλὸν" καὶ τὰ ἑξῆς. εἰ γὰρ τὸ ἐκβάλλειν δαίμονας ἀγαθόν, ἀγαθὸς ὁ τοῦτο ἐνεργῶν, εἰ δὲ φαῦλος ὁ ἐνεργῶν, φαῦλον καὶ τὸ γεγενημένον. ἐὰν γὰρ γηράσῃ ἐν γῇ ἡ ῥίζα αὐτοῦ, ἐν δὲ πέτρᾳ τελευτήσῃ τὸ στέλεχος αὐτοῦ, ἀπὸ ὀσμῆς ὕδατος ἀνθήσει, ποιήσει δὲ θερι#6σμὸν ὥσπερ νεόφυτον. τοῦ δένδρου εἰς τὸν ἄνθρωπον μεταφερομένου δῆλον ἔσται, ὅτι ἡ ψυχὴ ἀσθένειαν ὑπομένει, ἥτις διὰ τοῦ "ἐὰν γηρά σῃ ἐν γῇ ἡ ῥίζα αὐτοῦ" δηλοῦται. ἔχει πάλιν προσδοκίαν μετανοίας, κἂν ἐν πέτρᾳ στέλεχος αὐτοῦ, δηλονότι τοῦ ἀνθρώπου, τελευτήσῃ. κἂν γὰρ προσαράξῃ τῇ ψυχῇ ἁμάρτημα ὥστε θάνατον αὐτῇ ποιῆσαι καὶ ἀπὸ τοῦ ὕψους τῆς ἀρετῆς αὐτὴν κατασπάσαι, ὅπερ τὸ στέλεχος δηλοῖ, ἀλλ' οὐκ ἐκκόπτει τὴν εἰς ἀρετὴν ἐπιτηδειότητα, ὅπερ δηλῶν ὁ κύριος ἔλεγεν· "ἡ βασιλεία τοῦ θεοῦ ἐντὸς ὑμῶν ἐστιν," σημαίνων τὴν ἐνκειμένην δύναμιν, ἥντινα καὶ τὸ παρὸν ἀνάγνωσμα διδάσκει. "ἀπὸ ὀσμῆς ὕδατός" ἐστιν «ἀπὸ τοῦ λόγου τοῦ θείου εὐωδοῦς ὄντος». "μύρον γὰρ 371 ἐκκενωθὲν ὄνομά σου." ἀναλαμβάνει ποτὸν καὶ νεάσει διὰ μετανοία̣ς̣, ὥστε καὶ θερισμὸν π̣οιῆσαι καθὰ τοὺς ἐξ ἀρχῆς τοῦ λόγου ἀδιαπτώτως ἀκούοντας ὥστε εἰπεῖν περὶ αὐτῶν· "ἐρχόμενοι δὲ ἥξουσιν ἐν ἀγαλλιάσει αἴροντες τὰ δράγματα αὐτῶν." δῆλον δὲ καὶ ἐκ τοῦ θ̣ερισμὸν εἰπ̣ε̣ι῀̣ν ποιεῖν τὸ δένδρον, ὅτι οὐ περὶ τοῦ αἰσθητοῦ λέγε̣ται· οὐ γὰρ θερίζεσθαι τὰ δένδρα εἴποι τις ἄν, ἀλλὰ μᾶλλον τρυγᾶσθαι, ὥστε περὶ π̣όνω̣ν ψυχῆς ἠμελημένης καὶ ἐκ μετανοίας διὰ τὸν σωτήριον λόγον ἀναλαμπούσης οἱ προτεθέντες εἴρηνται στίχοι. –– λόγου ἐκείνου, ὃν ὁ κύριος ὕδωρ καλῶν ἔλεγεν· "ὁ πιστεύων εἰς ἐμέ, ποταμοὶ ἐκ τῆς 93 κοιλίας αὐτοῦ ῥεύσουσιν ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον." ἀνὴρ δὲ τελευτήσας ᾤχετο, πεσὼν δὲ βροτὸς οὐκέτι ἐστίν. ἐπίστησον, μὴ ἄρα πρὸς τὸ "ἀπόστα ἀπ' αὐτοῦ,

The Freedom of the Savior in Hades§86

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86so that from this there might come rest

He was excessively liberated, from the more excellent staying and guarding in Hades—not according to punishments, but regarding the guarding... being hidden there, 'until the wrath passes' (Rom 13:10), as it is being said of God to remember him, in order to say more clearly that he would rather receive the time of his resurrection in Hades than undergo so many pains.

For indeed, he who truly experiences in Hades according to each one, the righteous man lives better during the time before the coming of Christ, since he is about to be liberated from the clamorous and sickly body to enjoy the incorruptible. For the Savior, according to the human, was not subject to being in Hades, even if it happened there through others. For it has been said of himself: 'I became as a helpless man among the dead, yet free' (Acts 2:24). And indeed, angels lead the holy ones, but the wicked ones, the shadows. But the Savior, being free, did not need angels, being master of them and being ministered to and led by them. For he said: 'No one takes my soul from me, but I lay it down myself' (John 10:18).

But also in the Song of Songs, through symbols, he says he is smelling the myrrh of death, showing himself free: 'I will go my own way to the mountain of myrrh' (Song 1:4). And also 'there is no man of the nations with me' (Song 1:5) shows his unattached state according to the human. Instead of this, another interprets 'I alone shall drink the wine-cup.' But also, when Peter says: 'I will lay down my soul for you,' he rebukes him, saying: 'You will lay down your soul for me? Before the cock crows, you will deny me three times' (Matt 26:34).

Because the holy ones are led by light-bringing angels and the wicked ones by dark demons, it has been said: 'O fool, in this night take your soul from you,' implying they are punished. And concerning Lazarus it is said: 'It happened when the poor man died, he was carried by the angels to Abraham's bosom' (Luke 16:22), clearly by good angels. For if a man dies, he will live having completed the days of his life. Not unsuitably, being persuaded and knowing concerning the resurrection of the dead, he places the more excellent deliverance from the painful life here, that it is more beautiful 'to be dissolved and to be with Christ' (Phil 1:23), saying: 'for if...'

Greek · §86

ἵνα ἡσυχάσῃ" καὶ τὰ εἰς αὐτὸ εἰρημένα τοῦτο ἁρμόζει οὕτως· εἰ γὰρ δι' ἁμαρτίας οἱ φίλοι ἔφασκον αὐτὸν ἀνιᾶσθαι, εἰκότως 372 τὸ "ἀπόστα ἀπ' αὐτοῦ" ἔλεγεν α᾿̣ντὶ τοῦ «ἔνδοσιν πονη̣ρῶν χ̣α´̣ρισαι, ἵν' ἐκ το̣ύτου γέν̣ηται̣ τὸ ἡσυχάσαι̣, τουτέστιν τὸ ἐν γαλήνῃ ἐνάρετον γε̣νέσθαι τὴν ψυχήν». εἶτα ἑξ̣ῆς ω῾̣ς ἀ`̣ν εἰ ἀντίθεσις ἠκολο̣ύθε̣ι ὅτ̣ι «διὰ τ̣ί μὴ πάλαι, ἀλλὰ νυ῀̣ν μεταγιγνώσκεις πάλ̣αι ἁμαρτίᾳ̣ ἐνεχόμενος;» ἐπι̣φέρ̣ει το`̣ "ἔστιν γὰρ δένδρῳ ἐλπὶς" καὶ τὰ ἑξῆς, οἷς̣ ε῾̣π̣όμενον ἔθηκεν· "ἀνὴρ δὲ τελευτήσας ᾤχετο" καὶ τὸ μετ' αὐτὸ δη̣λῶν̣, ὅτι̣ ἑ´̣ως ἐν τῷ βίῳ τούτῳ δι̣αμέν̣ε̣ι, κ̣ατὰ τὸν ῥάδαμνον κ̣αὶ τὸ δ̣ένδρον ἔχει τὴν προσδο̣κ̣ίαν τῆς μετανοίας̣· ἐπὰν δ̣ε`̣ τ̣ε̣λευτήσῃ, ἀκούει· "νῦν μετανοεῖς, ὅτε οὐκ ἔστιν καιρὸς μετανοίας," ἵν' ᾖ ὅμοιον τῷ "μὴ ἀναγάγῃς με ἐν ἡμίσει ἡμερῶν μου". οὐ γὰρ κατὰ τοὺς "ἐν τῇ ζωῇ ταύτῃ ἠλπικότας μόνον" καὶ ἄχρι τῶν ἐνταῦθα οἴεται εἶναι τὴν διαμονὴν ὁ ἅγιος ἐν τοῖς ἑξῆς λέγων· "ὑπομενῶ, ἕως πάλιν γένωμαι." χρόνῳ δὲ σπανίζεται θάλασσα, ποταμὸς δὲ ἐρημωθεὶς ἐξηράνθη. πρόσσχες, εἰ καὶ ταῦτα τῇ φθασάσῃ διανοίᾳ ἁρμό373 ζει τ̣ρόπ̣ον α᾿̣λέξοντα ἀναύδως ει᾿̣π̣όντω̣ν· «ἕνεκα ἁμαρ τημάτων τίν̣ων δίκας, τί δὴ λέγε̣ι̣ς ὅτ̣ι "ἔστιν γὰρ δένδρῳ ἐλπίς";» οὐ γὰρ οἰ´̣ονται τὴν τοσαύτη̣ν τῆς κακίας ἀναστῆναι φοράν, πρὸς ὃ δεῖξαι βουλόμενος, ὅτι καὶ οἱ ἐν πολλοῖς κ̣ακοῖς ἐνεχόμενοι δυνατοί εἰσιν εἰς μετάνοιαν ἐλθεῖν, ἐπήγαγεν· "χρόνῳ δὲ σπανίζεται θάλασσα." ὁ γὰρ τρόπος κα̣ὶ τὸ ἦθ̣ος τὸ θαλάσσῃ καὶ τῷ α᾿̣στάτῳ τοῦ κλύδωνος ἐοικὸς ·····τ̣····τ̣ε κατάστασιν ····ι̣ου···νον λόγῳ, ὡσαύτω̣ς κ̣αὶ ποταμός, ὃς δηλοῖ τὰ ῥευσ̣τὰ τοῦ βίου πράγματα, ἐρημωθεὶς̣ τοῦ ἐνεργοῦντος ξηραίνεται τοῦτο ποιοῦντος τοῦ διδασκαλικοῦ λόγου. ἄνθρωπος δὲ κοιμηθεὶς οὐ μὴ ἀναστῇ, ἕως ἂν ὁ οὐρανὸς οὐ μὴ συνραφῇ, καὶ οὐκ ἐξυπνισθήσονται ἐξ ὕπνου αὐτῶν. εἰ γὰρ ὄφελον ἐν ᾅδῃ με ἐφύλαξας, ἔκρυψας δέ με, ἕως ἂν παύσηταί σου ἡ ὀργὴ καὶ τάξῃ μοι χρόνον, ἐν ὧι #6μνείαν μου ποιήσῃ. ἔμφασίς ἐστιν δηλουμένη ἐκ τῶν προκειμένων τοῦ μεγέθους τῶν ἀνιαρῶν, ἐξ οὗ παρίστη374 σιν τοῖς φίλοις ἐπ̣ίνο̣ιαν τῆς αι᾿̣τίας τῶν ἐπαγομένων οἰομένοις, ὅτι το̣σαύτη ἐπ̣ιτιμία οὐκ ἐγίγνετο μὴ ἁμαρτ̣όντι. δείκνυσιν δέ, ὅτι ὑπερβολικῶς ἠνιάθη, ἐκ τοῦ αἱρε̣τωτ̣έραν τὴν ἐν ᾅδῃ διατρ̣ιβὴν καὶ φυλακήν, οὐ τὴν κατὰ κόλασιν, ἀλ̣λ' ἐπὶ τῶν φυλ̣······α······αι κρυφθησόμενον ε᾿̣ντα̣υ῀̣θα̣, "ἕως ἂν παρε´̣λθῃ ἡ ὀργή", ἐπ̣αγ̣ γελλομένου̣ θεοῦ μνημον̣εύειν αὐτοῦ, ἵν' ᾐ῀̣ σαφ̣έστερο̣ν λέγων, ὅτι το`̣ν τῆς ἀν̣αστάσε̣ως καιρὸν ἐν τῷ ᾅδῃ μᾶλλον ἐκδέξασθαι ·οιη̣··· αὐτὸν ἢ τοσαύτας ὑπ̣ομεῖναι ἀλγηδόνας. κα̣ὶ γὰρ τῷ ὄντι̣ ἐν ᾅδῃ τυγχάνων καθ' ἕκαστα δίκαιος κατὰ τὸν π̣ρὸ τῆς ἐπιδημίας τοῦ Χριστοῦ χρόνον βέλτιον διάγει ἅτε τοῦ ἐπ̣ικήρου καὶ νοσώδους ἀπηλλαγμένος σώματος μέλλων αὐτὸ ἄφθαρτον ἀπολαβεῖν. μόνος γὰρ ὁ Σωτὴρ κατὰ τὸν ἄνθρωπον οὐχ ὑπέκειτο τῶι ἐν ᾅδῃ εἶναι, εἰ καὶ ἐκεῖ γέγονε δι' ἄλλους. εἴρηται γὰρ ἐκ προσώπου αὐτοῦ· "ἐγενήθην ὡς ἄνθρωπος ἀβοήθητος ἐν νεκροῖς ἐλεύθερος." καὶ γὰρ 375 τοὺς μὲν ἁγίους φωταγωγοὶ ἀπάγουσιν ἄγγελοι, τοὺς δὲ φαύλους σκότι̣οι. ὁ δὲ Σωτὴρ οὔτ̣ι ἀγγέλων ἐδεήθη ἐλεύθερος ὢν καὶ δεσπότης αὐτῶν καὶ παρ' αὐτῶν διακονούμενος καὶ χειραγωγούμενος. εἶπεν γοῦν· "οὐδεὶς αἴρει τὴν ψυχήν μου ἀπ' ἐμοῦ, ἀλλ' ἐγὼ τίθημι αὐτὴν ἀπ' ἐμαυτοῦ." ἀλλὰ καὶ ἐν τῷ Ἄσματι τῶν ᾀσμάτων διὰ συμβόλων τὸν θάνατον σμύρναν καλῶν φησιν δεικνὺς ἑαυτοῦ τὸ ἐλεύθερον· "πορεύσομαι ἐμαυτῷ πρὸς τὸ ὄρος τῆς σμύρνης." ἀλλὰ καὶ τὸ "τῶν ἐθνῶν οὐδείς ἐστιν ἀνὴρ μετ' ἐμοῦ" δείκνυσιν αὐτοῦ καὶ κατὰ τὸν ἄνθρωπον τὸ ἀπροσδεές. φέρεται ἀντὶ τούτου ἑτέρου ἑρμηνευ τοῦ "ἐγὼ μόνος ἐξέπιον τὸ κεραμύλλιον". ἀλλὰ καὶ Πέτρου λέγοντος· "ὑπὲρ σοῦ τὴν ψυχὴν θήσω" ἐπιτιμῶν εἶπεν· "ὑπὲρ ἐμοῦ τὴν ψυχὴν θήσεις; πρὶν ἀλέκτορα 94 φωνῆσαι τρίς με ἀπαρνήσει." ὅτι ἀπ' ἀγγέλων φωταγωγοῦνται οἱ ἅγιοι καὶ πρὸς τῶν σκοτίων δαιμόνων οἱ φαῦλοι, εἴρηται· "ἄφρων, ταύτῃ τῇ νυκτὶ ἀφαιροῦ376 σιν τὴν ψυχήν σου ἀπὸ σοῦ," δηλονότι κολασταί. περὶ δὲ Λαζάρου εἴρηται· "ἐγένετο δὲ ἐν τῷ ἀποθανεῖν τὸν πτωχὸν καὶ ἀπενεχθῆναι ὑπὸ τῶν ἀγγέλων εἰς κόλπον Ἀβραάμ," δῆλον #6δὲ ἀπὸ ἀγγέλων ἀγαθῶν. ἐὰν γὰρ ἀποθάνῃ ἄνθρωπος, ζήσεται συντελέσας τὰς ἡμέρας #6τοῦ βίου αὐτοῦ. οὐκ ἀπεικότως αἱρετωτέραν τὴν ἐντεῦθεν ἀπαλλαγὴν τῆς ἐπωδύνου ζωῆς τίθεται πεπεισμένος περὶ τῆς τῶν νεκρῶν ἀναστάσεως καὶ εἰδώς, ὅτι κάλλιόν ἐστιν τὸ "ἀναλῦσαι καὶ σὺν Χριστῷ εἶναι", λέγων· "ἐὰν γὰρ

Resurrection as a New Birth§87

87"If a man dies, he shall live having completed the days of his life" (Job 14:14), from which a doctrine concerning resurrection is presented and a judgment of each life in this life, not occurring randomly or by chance when death happens. And even if "having completed the days of his life" can signify the days before the resurrection, consider also that which the eternal life shall receive: "I will wait, until I become again."

In the same sequence of words, and the opinions of those previously arguing against him, are placed alongside the true ones, so that while they lie parallel, we may see which are being dismantled and which are being constructed. For he was saying, regarding their erroneous opinion: "but a man having fallen asleep shall not rise" and "a man having ended his life has gone, and a fallen mortal is no longer." For the nature of man did not have it as they thought, that having possessed subsistence until the present life, having cast off this life, he is no longer, just like the irrational animals.

For the souls of irrational animals are scattered with their bodies, and therefore they are destroyed. But since the nature of man is not scattered, nor is he destroyed; for he is immortal. And since the friends did not depart, as it happens through painful struggle just as it happened to him the blessed one, considering that he suffers because of sin, opposing their opinion, he says the calculation that to bear the painful things is to become again. "I will wait," for he says, "until I become again," signifying the resurrection, which those saying he is being destroyed do not accept, some placing the nature of the soul... but the "I will wait, until I become again" is part of "if a man dies, he shall live having completed the days of his life."

Possessing this presupposition, the blessed Paul also wrote: "if in this life we hope only, we are more to be pitied than all men" (1 Cor 15:19) and "if I have fought as a wild beast against men in Ephesus, what is my profit, if the dead are not raised?" (1 Cor 15:32) Thus, not setting aside the opinion of the friends, that it is through virtue to suffer, the saying "but a man having fallen asleep shall not rise" was said...

But 'I will respond to you when you call again' stands in opposition to the opinion of those who mock: 'Let us eat and drink, for tomorrow we die' (Isa 22:13). The phrase 'until I become again' must be explained in this way: resurrection is a kind of birth. For this reason, 're-birth' is spoken in relation to the Savior. For the former birth, having a different manner, consisted by the change of matter, either as dust in the first maker, or as the side as in the Eve of the seeds as in those born, or by a virgin turning something of herself into the salvific womb, such being the change. Thus also of the resurrection, whether it is a transfer into the dust of the body, or into something else according to these changes, the rising body is raised incorruptible. It is, therefore, a birth.

Then 'you will call, and I will respond to you.' Wishing to show that not only the body is raised, but also the soul possessing the thoughts concerning God, he says, 'you will call, and I will respond to you.' For to listen to God calling is proper to a rational being. 'Do not cast away the works of your hands' (Ps 31:5). Having taught concerning the resurrection of the whole human and the immortality of the soul, he instructs his friends so as not to consider him judged as insignificant by God. 'You have enumerated my faults to me, and you will not pass over any of my sins' (Ps 32:5). Teaching an unerasable knowledge of him, through these things he also in a certain way instructs his friends who are at odds, that through sin he suffers, how he must repent and not be arrogant regarding the purity existing within him, for the sake of moderation toward himself and toward them, raising them to repentance by saying these things. 'I will note if I have passed by unintentionally' (Ps 51:6). As if speaking to them again, he says these things while they are at odds, as if he were undergoing these things as a sinner, and by moderation and for their instruction, so that they might imitate him being so pure and bringing forth words of repentance. 'You have sealed my iniquities in a bag' (Ps 51:6). That is to say: 'You have included in them both the quality and the number.' And it is necessary to perceive these things also, similar to the former. And besides, a falling mountain will fall. Believing in the cause of all things, that he will complete the contest.

Greek · §87

ἀποθάνῃ ἄνθρωπος, ζήσεται συντελέσας τὰς ἡμέρας τοῦ βίου αὐτοῦ," ἐξ οὗ παρίσταται καὶ δόγμα περὶ ἀναστάσεως καὶ κρίμα τῆς ἑκάστου ζωῆς ἐν τῷδε τῷ βίῳ οὐκ εἰκαίως καὶ ὡς ἔτυχεν συμβαίνοντος τοῦ θανάτου. εἰ δὲ καὶ τὸ "συντελέσας τὰς ἡμέρας τῆς ζωῆς αὐτοῦ" δύναται τὰς πρὸ τῆς ἀναστάσεως ἡμέρας δηλοῦν, μεθ' ἃς ἡ αἰώνιος ζωὴ διαδέξεται, συνεπίσκεψαι. ὑπομενῶ, ἕως ἂν πάλιν γένωμαι. τῇ αὐτῇ ἀκολουθίᾳ τῶν λόγων καὶ τὰς τῶν προδιαλεγομένων αὐτῷν δόξας ἀντι377 δοξ̣ούντων τίθεται καὶ τὰς ἀληθεῖς, ἵνα παραλλήλων αὐτῶν κ̣ειμένω̣ν ὁρῶμεν, ποῖαί εἰσιν αἱ ἀν̣ασκευαζο´̣μεναι καὶ ποῖαι αἱ κατασ̣κευαζόμεναι. ὡς πρ· ····· με`̣ν γὰρ̣ ἔλεγεν πρὸς τὴν δόξαν ἐκείνων τὴν ἐσφαλμένην· "ἄνθρωπος δὲ κοιμηθεὶς οὐ μὴ ἀναστῇ" καὶ "ἀνὴρ τελευτήσας ᾤχετο, πεσὼν δὲ βροτὸς οὐκέτι ἐστιν." οὐ γὰρ οὕτως εἶχεν ἡ τοῦ ἀνθρώπου φύσις ὡς ἐκεῖνοι ἐνόμιζον, ὅτι μέχρι τῆς παρούσης ζωῆς̣ ἔχω̣ν τὴν ὑπόστασιν ἄνθρωπος ἀποβαλὼν ταύτην τὴν ζωὴν οὐκέτι ἔστιν ὡσαύτως τοῖς ἀλόγοις ζῴοις. τῶν γὰρ ἀλόγων ζῴων αἱ ψυχαὶ συνσπείρονται τοῖς σώμασιν αὐτῶν, διὸ καὶ συνφθείρονται. ἐπειδὴ δὲ ἡ τοῦ ἀνθρώπου οὐ συνσπείρεται, οὐδὲ συνφθείρεται· ἀθάνατος γάρ ἐστιν. καὶ ἐπεὶ οἱ φίλοι οὐ διέκειντο, ὡς ἔστι διὰ ἀγῶνα ἐπίπονα συνβαίνειν καθὼς αὐτῷ τῷ μακαρίῳ, λογιζόμενοι αὐτὸν διὰ ἁμαρτίας πάσχειν, πρὸς τὴν ἐκείνων δόξαν ἐναντιούμενος λέγει τὸν λογισμὸν τοῦ φέρειν τὰ ἐπίπονα εἶναι τὸ πάλιν γενέσθαι. "ὑπομενῶ", γάρ φησιν, "ἕως πάλιν γένωμαι", σημαίνων 378 τὴν ἀνάστασιν, ἡ`̣ν ου᾿̣ παρα̣δέχονται οἱ συνφθειρομένην λέγοντες εἶν̣αι τὴν ψυχὴν καί τινες τῶν ···ατ···· τιθεμένων τ̣·····σ̣····· φύσιν ἀπολο̣····σ̣α̣······ δὲ τὸ "ὑπομενῶ, ἕως ἂν πάλιν γένωμαι" τοῦ "ἐὰν γὰρ ἀποθάνῃ ἄνθρωπος, ζήσεται συντελέσας τὰς ἡμέρας τοῦ βίου αὐτοῦ". ταύτης τῆς ὑπ̣ολήμ̣ψεως ὑπάρχων καὶ ὁ μακάριος Παῦλος ἔγραψεν· "εἰ ἐν τῇ ζωῇ ταύτῃ ἠλπικότες ἐσμὲν μόνον, ἐλεεινότεροι πάντων ἀνθρώπων ἐσμὲν" καὶ "εἰ κατὰ ἄνθρωπον ἐθηριομάχησα ἐν Ἐφέσῳ, τί μοι τὸ ὄφελος, εἰ νεκροὶ οὐκ ἐγείρονται;" οὕτως ὡς πρὸς τὴν δόξαν τῶν φίλων μὴ τιθέντων, ὅτι δι' ἀρετὴν ἔστιν πάσχειν, τὸ "ἄνθρωπος δὲ κοιμηθεὶς οὐ μὴ ἀναστῇ" ἐλέγετο, τὸ δὲ "ὑπομενῶ, ἕως ἂν πάλιν γένωμαι" ἐναντιουμένου τῇ γνώμῃ τῶν φασκόντων· "φάγωμεν καὶ πίωμεν, αὔριον γὰρ ἀποθνῄσκομεν." τὸ δὲ "ἕως πάλιν γένωμαι" διεξοδευτέον οὕτως· γένεσίς τίς ἐστιν ἡ ἀνάστασις. διὰ γὰρ τοῦτο "παλινγε379 νεσία" πρὸς τοῦ Σωτῆρος εἴρηται. καὶ γὰρ ἡ μὲν προτέρα γένεσις δια´̣φ̣ορο̣ν ἔχ̣ουσα τρόπον κατὰ με̣τ̣αβολ̣ὴν̣ ὕλης συνίστατο, ἢ τοῦ χ̣οῦ ὡς̣ ε᾿̣ν τῷ πρωτοπλάστῳ ἢ τῆς πλευρᾶς ὡς ἐν τῇ Εὕᾳ ἠ`̣ τῶν σ̣π̣ερμα´̣των ὡς ἐν τοῖς γενν̣η̣θεῖσιν ἢ ἀπὸ παρθένου̣ χω̣ρ̣ὶς σπέρ̣ματος τρεψάσης τι αὐτ̣ῆς εἰς τὸν σωτήριον ν̣α̣όν, ο̣ὑ´̣τω γινομένης τῆς μεταβολῆς. οὑ´̣τ̣ω καὶ τῆς ἀναστάσεως καιρο`̣ς̣ ἢ εἰς χοῦν τοῦ σώματος μεταστάντος ἢ εἰς ἕτερόν τ̣ι κα̣τὰ μεταβολὴν τούτων ἐγείρει ἄφθαρτον τὸ ἀ νιστάμενον σῶμα. γένεσις ἄρα τίς ἐστιν. εἶτα καλέσεις, ἐγὼ δέ σοι ὑπακούσομαι. δεῖξαι βουλόμενος, ὅτι οὐ μόνον τὸ σῶμα ἀνίσταται, ἀλλὰ καὶ ἡ ψυχὴ τὰς ἐννοίας τὰς περὶ θεοῦ ἔχουσα, φησὶν τὸ "εἶτα καλέσεις, ἐγὼ δέ σοι ὑπακούσομαι". τὸ γὰρ ὑπακοῦσαι θεοῦ καλοῦντος λογικῆς οὐσίας οἰκεῖον. τὰ δὲ ἔργα τῶν χειρῶν σου μὴ 95 ἀποποιοῦ. διδάξας περὶ ἀναστάσεως τοῦ ὅλου ἀνθρώπου καὶ τῆς ἀθανασίας τῆς ψυχῆς παιδεύει τοὺς φίλους πρὸς τὸ μὴ νομίζειν εὐτελῆ αὐτὸν 380 παρὰ θεῷ κεκρίσθαι. ἠρίθμησας δέ μου τὰ ἐπιτηδεύματα καὶ οὐ μὴ παρέλθῃ σε οὐδὲν τῶν #6ἁμαρτιῶν μου. ἀναπόδρασ̣τ̣ον αὐτοῦ τὴν γνῶσιν διδάσκων διὰ τούτων ἔτι καὶ τρόπον τινὰ παιδεύει τοὺς φίλους διακειμένους, ὅτι δι' ἁμαρτίας πάσχει, πῶς χρὴ με̣τ̣α̣νοει῀̣ν καὶ μὴ ἀλαζονεύεσθαι τῃ῀̣ ἐνυ̣παρχούσῃ καθαρότητ̣ι̣, μετριότητος ἕν̣εκα τ̣η῀̣ς ἑαυτοῦ καὶ τοῦ ἐκείνους διε̣γε̣ίρειν εἰς μετάνοι̣αν ταυ῀̣τ̣α̣ λ̣έγων. ἐπεσημήνω δέ, εἴ τι ἄκω̣ν̣ π̣αρέβην. ὡς πρὸς αὐτοὺς̣ πα´̣λιν λέγει ταῦτα διακειμένους ὡς ἁμαρτ̣όντα αὐτὸν ταῦτα ὑφίστασθαι καὶ μετριότητι καὶ πρὸς παίδευσιν αὐτῶν εἰς τὸ μιμήσασθαι αὐτὸν οὕτω καθαρὸν ὄντα καὶ μετανοίας προφέροντα ῥήματα. ἐσφράγισας δέ μου τὰς ἀνομίας ἐν βαλλαντίῳ. τουτέστιν· «ἐμπεριείληφας αὐτῶν καὶ τὴν ποιότητα καὶ τὸν ἀρι θμόν». ὅμοια δὲ τῶν προλαβόντων καὶ ταῦτα νοῆσαι δεῖ. καὶ πλὴν ὄρος πῖπτον πεσεῖται. πιστεύων τῷ πάντων αἰτίῳ, ὅτι κατορθώσει τὸν ἀγῶνα

Divine Rejection and the Sinner's Delusion§88

88Having crushed the one who requested the mountain called here, he says to them that 'he will weaken and fall from the expectation he had', trying to see me.' For indeed all request, as it is foretold, but they do not know that the purpose of the opponent will fall away. And the rock will be made old from its place. Even if the opponent thinks himself to be the rock, 'it will be made old'—Instead of 'a stumbling block shall be seen,' it signifies the appearance of correctness.

And the rock is mentioned because it sends out the impression as unshakeable, and because Christ is being formed and is an imitator of the true rock, concerning which it was said: 'And the rock was Christ' (1 Cor 10:4). And he calls the state here a place, according to which the virtuous man wishes to see. Since the place is also called a step, it is said in the Acts: 'Master, Knower of hearts, reveal one to take the place of this ministry from which Judas passed' (Acts 1:20).

And even after saying that 'you sealed my iniquities in a bag' (Ps 69:6) and how regarding his own sin he had brought forward the previously set forth things, he applied the words 'but the mountain falling shall fall, and the rock shall be made old from its place' (Job 14:10) to show that 'even if a mountain arises through pride or through hardness, its condemnation shall be,' having perceived this. Waters smoothed the stones, and waters overwhelmed the depths of the earth's soil; and did you destroy the endurance of man? He confirms through these things the previously spoken, that repentance is powerful.

For through 'waters smoothed the stones' (Job 14:11), he demonstrates that the one beginning to repent, persisting in this, according to the water which removes the excess from the stone, frees himself from the superfluities of sin, as if no longer having the roughness from it, and just as lying in the depths of soils, he works the flood of sin. 'If these things have this manner, do not recognize the endurance of man, nor say that this is destroyed when it has worn him down and gone to an end.' He moves the word toward God. For after saying that repentance is possible and that one must not lose hope in man, he brings the 'having worn him down and gone to an end' as an instruction, that unless God is a co-worker, the things of endurance are in vain. 'If...

For unless the Lord builds the house, they labor in vain who build it (Ps 127:1). God does not push away the worthy person, but the one positioned in such a way, saying: 'Depart from me, workers of iniquity, I never knew you' (Matt 7:23). He turns His face away and drives them out.

It is said: 'The face of the Lord is against those doing evil' (Ps 2:5); and again the saints pray: 'Let your face shine and we shall be saved' (Ps 67:1); and in others: 'May His face shine upon you and give you peace' (Num 6:25). Therefore, if the sinner, through God's great patience, remains unfeeling toward his failings, not thinking himself to be God, but desiring to remain hidden, saying: 'Darkness covers me from every side and the walls, who sees me?', God says: 'I am a God drawing near and not a God far off. Shall anyone hide in secret and I shall not see him? Do I not fill heaven and earth? says the Lord' (Jer 23:24).

Having turned His face from the sinner, He sends him away, instead of 'showing him to be a stranger to Himself,' according to: 'God will drive them away because they did not listen to Him, and they shall be wanderers among the nations' (Deut 32:28) and: 'Like wounded women cast down sleeping in a grave, of whom you no longer remembered, and they themselves were driven from your hand' (Isa 57:1). And though many of His sons became so, he did not know; even if a few became so, he does not know.

Understand, lest these things reveal the ungraspable nature of God's judgments. Rather, his flesh grieved and his soul mourned. This shows that as the wrath against the sinner moves according to the secret words of providence, the one falling into it suffers and mourns, but is ignorant of the words of the handing over. These things are instructional, so as not to say to friends that they know that one suffers through sin.

For the one who does not endure suffers and is consumed when he falls into calamities, but the brave man, even if he is stung by hardships, bears them courageously toward the goal, looking away (Heb 12:2). For only the one who seeks nothing good or useful suffers if he is afflicted. But the virtuous man, like a crowned athlete, does not regard the hardships because of the expectation of the crown. Having understood, Eliphaz the Temanite says: Whether the wise man will give an answer of the understanding of the spirit? And this one of the same...

Greek · §88

συντριβέντος τοῦ ἐξαιτησαμένου 381 ὄρους ἐνταῦθα καλουμένου, φη̣σ̣ι`̣ν̣ αὐτοῖς ὅτ̣ι «ἀσθενήσει οὕτως̣ ὡς ε᾿̣κ̣πι´̣πτειν τῆς προσδοκίας, ἣν πρ̣ο̣σεδόκησεν, ἑλεῖν με πειρώμενος». ν···· γὰρ καὶ παντ···αιτη̣ ρ̣η̣·····σιν, ὡς προείρηται, ἀλλ' οἰ῀̣δεν, ὁ´̣τι διαπεσεῖται τοῦ ἀντικε̣ιμένου τὸ βούλευμα. κ̣αὶ πέτρα παλαιωθήσεται ἐκ τ̣οῦ τ̣όπου αὐτῆς. κἂν πέτρα οἴηται εἶναι ὁ ἀντικείμενος, ἀλλὰ "παλαιωθήσεται"–ἀντὶ τοῦ «ἕωλος ο᾿̣φθ̣η´̣σεται»–τῆς κατορθώσεως φ̣α̣ν̣είσης. πέτρα δὲ εἴρηται δ̣ιὰ τὸ φαντασίαν ἐξαποστ̣έλλ̣ειν ὡς ἀκαταμάχη̣τ̣ος καὶ διὰ τὸ σχηματίζεσθαι εἶναι Χριστὸς καὶ μιμητὴς τῆς ἀληθοῦς πέτρας, περὶ ἧς εἴρηται· "ἡ δὲ πέτρα ἦν ὁ Χριστός." τόπον δὲ ἐνταῦθα τὴν κατάστασιν καλεῖ, κ̣αθ̣' ἣν̣ ἑλεῖν βούλεται τὸν ἐνάρετον. ὅτι δὲ ὁ τόπος λέγεται καὶ ἀντὶ βαθμοῦ, εἴρηται ἐν ταῖς Πράξεσιν· "δέσποτα καρδιογνῶστα πάντων, ἀνάδειξον ἑ´̣να λαβεῖν τὸν τόπον τῆς διακονίας τ̣αύτης ἀφ' ἧς παρέβη Ἰούδας." ει᾿̣ δὲ καὶ μετὰ τὸ εἰπ̣εῖν ὅτι "ἐσ̣φ̣ράγισας δέ μου τὰς ἀνομίας ἐν βαλλαντίῳ" καὶ ὡς περὶ ἁμαρτωλοῦ ἑαυτοῦ εἰρηκέναι τὰ προεκτεθέντα ἐπήγαγεν τὸ "πλὴν ὄρος πῖπτον πεσεῖται καὶ πέτρα παλαιωθήσεται ἐκ τοῦ 382 τόπου αὐτῆς" δηλῶν ὅτι «κἂν ὄρος διὰ ὑπερηφανίαν ἤγ̣ουν̣ διὰ σκληρότητα γένηται, ἔσται αὐτοῦ ἡ κατάγνωσις», συνεπίσκεψαι. λίθους ἐλέαναν ὕδατα καὶ κατέκλυσεν ὕδατα ὕπτια τοῦ χω´̣ματος τῆς γῆς· καὶ ὑπομονὴν̣ ἀνθρώπου ἀπώλεσας; βεβαιοῖ διὰ τούτων τὰ προειρημένα δεικνύς, ὅτι μετάνοια ἰσχύει. διὰ γὰρ τοῦ "λίθους ἐλέαναν ὕδατα" παρίστησιν, ὅτι ὁ μετανοίας ἀρχόμενος ἐπιμένων τούτῳ κατὰ τὸ ὕδωρ τὸ περιαιρου῀̣ν τοῦ λίθου τὰ περιττὰ τ̣ῆς ἁμαρτίας ἑαυτὸν ἀπαλλάττει ὡς μηκέτι ἔχειν τὴν ἀπ' αὐτῆς τραχύτητα καὶ καθάπερ ἐν ὑπτίω χωμάτων κειμένων τὸν κατακλυσμὸν τῆς ἁμαρτία̣ς ἐργάζεται. «εἰ δὲ ταῦτα τοῦτον ἔχει τὸν τρόπον, μὴ ἀπογίγνωσκε ὑπομονὴν ἀνθρώπου μηδὲ λέγε, ὅτι αὕτη ἀπόλλυται ὑὦσας αὐτὸν καὶ εἰς τέλος ᾤχ̣ε̣το. μετάγει τὸν λόγον ἐπὶ τὸν θ̣εόν̣. μετὰ γὰρ τὸ εἰπεῖν, ὅτι μετάν̣ο̣ι̣α δυνατὴ καὶ ὡς οὐ δεῖ ἀπογιγνώσκειν ὑπομονὴν ἀνθρώπου, ἐπάγει τὸ "ὦσας αὐτὸν̣ καὶ εἰς τέλος ὤιχετο" παιδευ´̣ω̣ν̣, ὅτι εἰ μὴ θεὸς σύνεργος ᾖ, μάτην 383 τὰ τῆς ὑπομονῆς. "ἐὰν γὰρ μὴ κύριος οἰκοδομήσῃ οἶκον, εἰς μάτην ἐκοπίασαν οἱ οἰκοδομοῦντες αὐτόν." ὠθεῖ δὲ θεὸς οὐ το`̣ν ἀνάξιον, ἀλ̣λὰ τὸν ὑποκε̣ι´̣μ̣ενον τοιούτ̣ῳ τρόπῳ λέγων· "ἀποχωρεῖτε ἀπ' ἐμοῦ, ἐργάται ἀνομι´̣ας, οὐδέποτε ὑμᾶς ἔγνων." ἐπέστησας αὐτῷ τὸ πρόσωπον καὶ ἐξαπέστειλας. εἴρηται· "πρόσωπον κυρίου ἐπὶ ποιοῦντας κα̣κά·" καὶ πάλιν οἱ ἅγιοι εὐχόμενοί φασιν· "ἐπίφανον τὸ πρόσωπόν σου καὶ σωθησόμεθα·" καὶ ἐν ἄλλοις· "ἐπιφάναι τὸ πρόσωπον αὐτοῦ ἐπὶ σὲ καὶ δῴη σοι εἰρήνην." ἐπὰν οὖν διὰ πολλὴν μακροθυμίαν θεοῦ ἀναισθητῶν ὁ ἁμαρτάνων ἐμμένῃ τοῖς σφάλμασιν, μὴ οἰηθῇ εἶναι θεόν, ἀλλὰ δόξῃ λανθάνειν, καὶ λέγῃ· "σκότος καλύπτει με πάντοθεν καὶ οἱ τοῖχοι, τίς με ὁρᾷ;", 96 ὁ θεὸς λέγων· "θεὸς ἐγγίζων εἰμὶ καὶ οὐ θεὸς πόρρωθεν. μὴ κρυβήσεταί τις ἐν κρυφαίοι̣ς κἀγὼ οὐκ ὄψομαι αὐτόν; οὐχὶ τὸν οὐρανὸν καὶ τὴν γῆν ἐγὼ πληρῶ; λέγει κύριος" ἐπιστήσας τὸ πρόσωπον αὐτοῦ τῷ ἁμαρτάνοντι ἐξαποστέλλει αὐτόν, ἀντὶ τοῦ «ἀλλότριον ἑαυτοῦ αὐτὸν ἀποδείκνυσιν», κατὰ τὸ "ἀπώ384 σεται αὐτοὺς ὁ θεός, ὅτι οὐκ εἰσήκουσαν αὐτοῦ, καὶ ἔσονται πλανῆται ἐν τοῖς ἔθνεσιν" καὶ το`̣ "ὡσεὶ τραυματίαι ἐρριμμένοι κ̣αθεύδοντες ἐν τάφῳ, ὧν ο̣ὐκ ἐμ̣ν̣ήσθης ἔτι, καὶ αὐτοὶ ἐκ τῆς χειρός σου ἀπώσθησαν". πολλῶν δὲ γενομένων τῶν υἱῶν αὐτοῦ οὐκ οἶδεν, ἐάν τε ὀλίγοι #6γένωνται, οὐκ ἐπίσταται. ἐπίστησον, μὴ τὸ ἀκατάλημπτον τῶν κριμάτων τοῦ θεοῦ ταῦτα δηλοῖ. ἀλλ' ἢ αἱ σάρκες αὐτοῦ ἤλγησαν, ἡ δὲ ψυχὴ αὐτοῦ ἐπένθησεν. παρίστησιν, ὅτι τῆς ὀργῆς κατὰ τοῦ ἁμαρτάνοντος χωρούσης κατὰ τοὺς ἀπορρήτους λόγους τῆς προνοίας ἀλγεῖ μὲν ὁ περιπίπτων καὶ πενθεῖ, ἀγνοεῖ δὲ τοὺς λόγους τῆς παραδόσεως. ταῦτα δὲ παιδευτικὰ πρὸς τὸ μὴ λέγειν τοὺς φίλους ὡς εἰδότας, ὅτι δι' ἁμαρτίας πάσχει. ἀλγεῖ μὲν οὖν καὶ ὀλοφύρεται ὁ μὴ ὑπομένων, ὅτε ἀνίαις περιπίπτει, ὁ δὲ ἀνδρεῖος, κἂν ἐπαίσθηται τῶν ἀνιαρῶν, ἀλλὰ φέρει γενναίως πρὸς τὸν σκοπὸν ἀποβλέπων. ἀλγεῖ μὲν γὰρ μόνον ὁ πρὸς μηδὲν ἀφορῶν χρηστὸν ἢ ὠφέλιμον, ἐὰν θλίβηται. ὁ δὲ ἐνάρετος ὡς στεφανίτης ἀθλητὴς οὐ385 δὲν ἡγεῖται τὰ ἐπίπονα διὰ τὴν τοῦ στεφάνου προσδοκίαν. ὑπολαβὼν δὲ Ἐλιφὰζ ὁ Θαιμανίτης λέγει· πότερον ὁ σοφὸς ἀπόκρισιν δώσει συνέσεως πνεύματος; καὶ οὗτος τῆς αὐτῆς

The Error of Judging Job by Sin§89

89Existing in a state of delusion and thinking that he suffers through sin, he begins his words by asserting that it is wise to answer with understanding, implying that Job does not answer with understanding. This one, then, is a fool, and he is striking at the holy man regarding his lack of understanding. And he filled his belly with toil by reproving with words that are not to be used, and in words that have no profit. As it has been said, he begins foolishly; for he says that it is wise of the wise to answer sensibly, but 'he filled his belly with toil by reproving with words that are not to be used,' instead of saying 'from the pains, which he had in his heart and is unable to restrain, he brings forth words that are not to be used, and words in which there is no profit,' scattering his words as if they were useless and futile things sent forth. 'Will you not also cease from fear?' The preceding things are confirmed; for he reproves him as one who has not had fear, and it is clear that he also, by subjecting God, claims that because he has not had fear, but has suffered these things through sins, and that one not having fear uses such words. For they thought him bold, not knowing his virtue, supposing that having renounced fear, he says these things. 'Have you completed such words before the Lord?' Perhaps because of the easy availability of the words, which he brought forth purely from the one having conscience, he says these things, which this accuser considers as blasphemy, assuming the false beginning that he suffers through sin. 'You are guilty of the words of your mouth.' He dialogues with him with boldness as if he were bringing forth words against one who is not righteous. And he also thinks that he reproves him from his own words, asserting that 'you shall be reproved by words from yourself' (Job 11:6). You did not even distinguish the words of the mighty. Consider whether he says 'the mighty' to mean those who excel in understanding, either at the same time or before, as it is said in the things mentioned before: 'For he inquired of the first generation, and searched out the generations of the fathers' (Job 8:8), so that what he says might be such a thing: 'not through judgment...'

The text cuts off mid-sentence at the end of the provided Greek.

The purpose is the words of the wise, so that through them your words and your whole life are regulated. For it is often said that they rebuke you as if you were suffering because of sins. They say, 'Let your own mouth convict you and not I; let your lips testify against you.' They bring these things forward out of audacity, for they did not have the power to rebuke him in such a way. They bring this forward in reference to the initial dispute.

For what? Did you not first come from men, or did you come upon the earth before the dusts? They want to present to him that 'you do not differ from other men, nor do you exist outside of their nature so as to have grasped more than the others,' in order that they might present themselves as having reached the truth, for which he suffers a cause. And those who bring in the soul by associating it with the body take advantage of this—the Hierarchs and the Soldiers and the like—saying, 'if not before the dusts'—instead of 'before the earth' (for he named the whole from a part)—'but upon the dusts,' from which they will think to draw the soul to be scattered with the body, while others overturn this, saying the pivot of understanding is a moist thing, which does not suit a soul but a body.

Or have you heard a divine arrangement, yet wisdom has come to you? Proposing the unsearchable nature of judgments from this, he thinks he is wandering into not knowing, that he suffers through something other than sin, being held by this. For he himself was not one having heard a divine arrangement or having wisdom come to him, so as to have a dispute concerning the Holy One as one suffering through sin. For what do you know that we do not know, or what do you understand that we do not? (Job 28:23). He makes it common to all men, as if he were ignorant of the greatness of his virtue, and from this, as it is foretold, he is apparently overturning the idea of himself being righteous; which it was necessary that he, even while ignorant, should not pre-judge the judgment and be persuaded that he is bowed down as a sinner. And even an elder and an old man among us, heavier than your father's days. 'If even...

Greek · §89

ὑπάρχων διαλήμψεως καὶ οἰόμενος, ὅτι δι' ἁμαρτίας πάσχει, ἄρχεται τῶν λόγων φάσκων, ὅτι σοφοῦ ἐστιν μετὰ συνέσεως ἀποκρίνεσθαι, αἰνιττόμενος, ὅτι ὁ Ἰὼβ οὐ μετὰ συνέσεως ἀποκρίνεται. φορτικὸς οὖν καὶ οὗτος πλήττων τὸν ἅγιον ἐπὶ ἀσυνεσίᾳ. καὶ ἐνέπλησεν πόνον γαστρὸς ἐλέγχων ῥήμασιν, οἷς οὐ δεῖ, καὶ ἐν λόγοις, οἷς οὐδὲν ὄφελος. ὡς εἴρηται, πληκτικῶς ἄρχεται· φησὶν γάρ, ὅτι τῶν μὲν σοφῶν ἐστιν συνετῶς ἀποκρίνεσθαι, "ἐνέπλησεν δὲ πόνον γαστρὸς ἐλέγχων ῥήμασιν, οἷς οὐ δεῖ," ἀντὶ τοῦ «ἐκ τῶν πόνων, ὧν ἐν καρδίᾳ ἔσχεν καὶ κατασχεῖν οὐ δεδύνηται, προφέρει ῥή ματα, ἃ μὴ δεῖ, καὶ τοὺς λόγους, οἷς μηδὲν ὄφελος,» διαχλευάζων αὐτοῦ τοὺς λόγους ὡς ἀνηνύτους καὶ μάτην ἐκπεμφθέντας. οὐ καὶ σὺ ἀπεποιήσω φόβον; βεβαιοῦται τὰ προειρημένα· ἐλέγχει γὰρ αὐτὸν δῆθεν ὡς μὴ ἐσχηκότα φόβον, δῆλον δὲ ὅτι τὸν θεοῦ, ὑποβάλλων πάλιν 386 καὶ οὗτος, ὅτι διὰ τὸ μὴ ἐσχηκέναι φόβον, ἀλλ' ἐν ἁμαρτίαις γεγενῆσθαι ταῦτα πέπονθεν, καὶ ὅτι μὴ φόβον ἔχοντος τὸ τοιούτοις χρῆσθαι λόγοις. θρασεῖς γ̣α`̣ρ αὐτοὺς ἐνόμιζον ἀγνοοῦντες αὐτοῦ τὴν ἀρετὴν οἰόμενοι, ὅτι ἀποποιησάμενος τὸν φόβον ταῦτα λέγει. συνετέλεσας δὲ ῥήματα τοιαῦτα ἔναντι κυρίου; ἴσως διὰ τὸ εὐπαρησίαστον αὐτοῦ τῶν λόγων, οὓς προέφερεν ἀπὸ καθαροῦ τοῦ συνειδότος, ταῦτα λέγει, ἅπερ οὗτος νομίζει ὡς βλάσφημα, ψευδῆ ἀρχὴν ὑποτιθέμενος τὴν ὅτι δι' ἁμαρτίας πάσχει. ἔνοχος εἶ ῥήμασιν στόματός σου. θρασέως αὐτῷ διαλέγεται ὡς πρὸς μὴ δίκαιον προφέρων τοὺς λόγους. οἴεται δὲ καὶ ἐκ τῶν αὐτοῦ λόγων ἐλέγχειν αὐτὸν φάσκων ὅτι «ἐκ τῶν σεαυτοῦ ἐλεγχθήσει λόγων». οὐδὲ διέκρινας ῥήματα δυναστῶν. συνεπίσκεψαι, μήποτε δυνάστας λέγει τοὺς ὑπερέχοντας συνέσει ἤτοι κατὰ τὸν αὐτοῦ καιρὸν ἢ κατὰ τὸν πρὸ αὐτοῦ, καθὰ λέγεται ἐν τοῖς ἔνπροσθεν· "ἐπερώτησον γὰρ γενεὰν πρώτην, ἐξιχνίασον δὲ κατὰ γένος πατέρων," ἵν' ᾖ ὃ λέγει τοιοῦτον· «οὐ διέ 387 κρινας τὰ τῶν σοφῶν ῥήματα ὥστε δι' αὐτῶν ῥυθμίσαι σου τὰ ῥήματα καὶ ὅλον τὸν βίον.» πολλάκις γὰρ εἴρηται, ὅτι ὡς ἐξ ἁμαρτιῶν πάσχοντι ἐπιτιμῶσιν. ἐλέγξαι σε τὸ σὸν στόμα καὶ μὴ ἐγώ, τὰ χείλη σου καταμαρτυρήσαισάν σου. ἀπὸ θρασύτητος καὶ ταῦτα προφέρονται· οὐ γὰρ εἶχεν αὐτὸν οὕτως ἐλέγξαι. πρὸς γὰρ τὴν ἐξ ἀρχῆς διάλημψιν καὶ ταῦτα προφέρεται. τί γάρ; μὴ πρῶτος ἀνθρώπων ἐγεννήθης, ἢ πρὸ θινῶν ἐπάγης; παριστᾶν αὐτῷ βούλονται ὅτι «οὐ διαφέρεις τῶν ἄλλων ἀνθρώπων 97 οὐδ' ἔξω τῆς φύσεως αὐτῶν ὑπάρχεις ὥστε πλέον τι τῶν ἄλλων κατειληφέναι», ἵν' ἑαυτοὺς ὡς ἐφικνουμένους τῆς ἀκριβείας παραστήσωσιν, δι' ἣν ἀλγεῖ αἰτίαν. τούτῳ δὲ προσχρήσονται οἱ συσπειρομένην εἰσάγοντες τὴν ψυχήν, ὧν εἰσιν Ἱερακαῗται καὶ Στρατιῶται καὶ ὅμοιοι, λέγοντες ὅτι «εἰ μὴ πρὸ τῶν θινῶν»–ἀντὶ τοῦ «πρὸ τῆς γῆς»· ἀπὸ μέρους γὰρ τὸ ὅλον ὠνόμασεν–, «ἐπάγη μετὰ τὰς θῖνας», ἐξ οὗ συνάγειν οἰήσονται τὴν ψυχὴν συνσπείρεσθαι τῷ σώματι, ἑτέρου τούτους ἀνατρέποντος ἐκ τοῦ νοεῖν τὴν πῆξιν συστροφὴν εἶναι ὑγροῦ, ὅπερ οὐχ 388 ἁρμόζει ψυχῇ, ἀλλὰ σώματι. ἢ σύνταγμα κυρίου ἀκήκοας, εἰς δὲ σὲ ἀφίκετο σοφία; προβαλλόμενος τὸ τῶν κριμάτων ἀνεξεραύνητον ἐκ τούτου οἴεται αὐτὸν περιτρέπειν εἰς τὸ μὴ οἴεσθαι, ὅτι δι' ἕτερον ἢ δι' ἁμαρτίας πάσχει, τούτῳ αὐτὸς ἐνεχόμενος. οὐδὲ γὰρ αὐτὸς συνταγὴν κυρίου ἦν ἀκηκοὼς ἢ ἀφικομένην εἶχεν πρὸς αὐτὸν τὴν σοφίαν, ἵνα διάλημψιν ἔχῃ περὶ τοῦ ἁγίου ὡς δι' ἁμαρτίας πάσχοντος. τί γὰρ οἶδας, ὃ οὐκ οἴδαμεν, ἢ τί συνίεις σύ, ὃ οὐχὶ καὶ ἡμεῖς; κοινοποιεῖ αὐτὸν τοῖς πᾶσιν ἀνθρώποις εἰκότως ἅτε ἀγνοῶν αὐτοῦ τὸ μέγεθος τῆς ἀρετῆς, ἐκ τούτου, ὡς προείρηται, ἀνατρέπων δῆθεν τὸ οἴεσθαι ἑαυτὸν δίκαιον· ὅπερ ἔδει καὶ αὐτὸν ἀγνοοῦντα μὴ προκαταλαμβάνειν τὸ κρίμα καὶ πεπεῖσθαι, ὅτι ὡς ἁμαρτὼν ἀνιᾶται. καί γε πρεσβύτης καί γε παλαιὸς ἐν ἡμῖν, βαρύτερος τοῦ πατρός #6σου ἡμέραις. «εἰ καὶ

The Greatness and Inconstancy of Man§90

90"an elder," he says, "you are, and an old one among us, becoming more weighty than even your father"—instead of "more venerable"—"knowing more than we do." And he says these things from an arrogant authority. We have "weighty" instead of "old man" written in the Royal Histories; for the purpose of showing that Eli was an old man, the text says, "and the man was weighty." This also signifies honor and abundance, as if he were saying, "I will confess to you, Lord, in a great congregation, in a weighty people, I will praise you," instead of "in honor and in abundance."

"A few of your sins have been scourged." He says this meaning: "You have sinned and because of this you undergo lashes. But since, enduring this, you add injustice to God, your sin has become more weighty." And he says these things not with understanding; for he did not know the matter as it was, so that he was speaking falsely. And there are various ways of being false. For there is a way of lying that is not malicious; for often we hold an opinion about something as being such and we say it, having the intention of speaking the truth, yet that which is reported is false by its own nature, but it is not said by one who is lying. And there is also the case of one who, not knowing anything at all, brings forth a false word out of arrogance, which is what happened to him.

But there are others who lie in a different way, as one who has knowledge. "You have spoken with great excess" (Job 32:2). "What did your heart dare, or what did your eyes lift up?" (Job 31:24). And they held these opinions about him, both hearing of his sins and because of his words of boldness. Since the blessed one brought forth words from purity, they thought this was an excess of arrogance, in vain and without understanding. "That you have broken a heart before the Lord, and have brought forth from your mouth such words." They thought his boldness, which exceeds all from purity, was anger, which happened to them from their own corrupt nature, since they had subjected themselves to blasphemy, regarding the reasonable and as it is naturally yielded, the freedom of his words, as blasphemy.

For what mortal is there that will be blameless, or that, as he is to come, will be a righteous offspring of a woman? It is a characteristic of those who do not possess virtue to consider this undertaking difficult and to place it as if no one possessed it, just as the one before says, stumbling because of the body's nature as it is likely to be weak.

If he had observed according to the soul and according to the intellect, he contemplated the greatness of human nature, which the hymnographer teaches on both sides, saying: 'What is man, that you take thought of him? Man is made like vanity' (Psalm 8:4), which he has said regarding the weakness of the body as comparing it to divine things. But instructing on greatness, he says again: 'You made him a little less than the angels, you crowned him with glory and honor' (Psalm 8:5). And again he says another saying, 'a great man' and 'a precious man, merciful,' which is not according to being born, but according to being in essence receptive of justice in the composition.

He does not believe according to the saints. Similar to this is the 'if he does not believe according to his children, he thought something crooked concerning his angels.' Thus, there he says the angels are the saints, presenting that 'if even angels are corruptible, how can a man be blameless?' It should be noted that to believe often signifies the certain, as it is said: 'All his commandments are faithful' (Psalm 146:5). And he interprets their faithfulness saying: 'established unto the age of ages.' And again: 'the word is faithful and worthy of all acceptance.' And again: 'God is faithful and there is no injustice.' For God is not faithful from participating in faith, but from having certainty. And heaven is not pure before him.

Just as even the stars will not be compared to God's light, being without any darkness, and the heaven itself is not pure, not at all, but rather in addition to God. And it is possible to call these ones who 'left the heavenly dwelling' heaven here, whom he said 'his children, concerning whom he does not believe.' For God himself says in Isaiah from his own person: 'My sword is drunken in heaven' (Isaiah 34:5). And the sword signifies punishment, as it is said: 'My sword shall eat blood of wounds, and my arrows shall be drunken with blood' (Isaiah 34:6). Thus, among the angels who have fallen, he says the sword becomes drunken, bringing punishment called heavens. Therefore, this heaven is not pure before him. And a man, being detested and unclean, drinks an equal measure of injustice. Even if a heaven happens to be earthly through transgression, he is made like a man no longer worthy to be an angel, because the drink leads to injustice; for he carries unmeasurably the...

Greek · §90

πρεσβύτης,» φησίν, «ὑπάρχεις καὶ παλαιὸς ἐν ἡμῖν προγενέστερος τυγχάνων ὡς καὶ τοῦ πατρός σου βαρύτερος»–ἀντὶ τοῦ «γηραλεώτερος»–»γεγονέναι, οὐ πλε̣ι῀̣όν̣ τι ἡμῶν ἐπίστασαι.» καὶ ταῦτα 389 δὲ ἀπὸ αὐθεντίας ἀλαζονικῆς λε´̣γ̣ει. ἔχομεν τὸ «βαρὺς» ἀντὶ τοῦ «γέρων» κείμενον ἐν ταῖς Βασιλικαῖς Ἱστορίαις· καὶ γὰρ περὶ τοῦ Ἠλὶ πεσόντος δεῖξαι θέλων ὁ λόγος, ὅτι γέρων ἦν, λέγει· "καὶ ὁ ἄνθρωπος βαρύς." δηλοῖ δὲ καὶ τὸ τίμιον καὶ πλῆθος, ὡς ἐὰν λέγῃ· "ἐξομολογήσομαί σοι, κύριε, ἐν ἐκκλησίᾳ πολλῇ, ἐν λαῷ βαρεῖ αἰνέσω σε," ἀντὶ τοῦ «ἐν τιμίῳ καὶ πολλῷ». ὀλίγα ὧν ἡμάρτηκας μεμα#6στίγωσαι. τοῦτο λέγει ὅτι «ἥμαρτες καὶ διὰ τοῦτο μάστιγας ὑπομένεις. ἐπειδὴ δὲ τοῦτο ὑφιστάμενος προσάπτεις ἀδικίαν τῷ θεῷ, βαρύτερον γέγονέ σοι τὸ ἁμάρτημα.» καὶ ταῦτα δὲ λέγει οὐ συνετῶς· οὐ γὰρ ᾔδει τὸ κατ' αὐτόν, ὥστε ψευδῶς ἔλεγεν. καὶ ποικίλον δέ ἐστιν τὸ ψεύδεσθαι. ἔστιν γὰρ ψεύσασθαι μὴ ψευδόμενον· πολλάκις γὰρ διακείμεθα περί τινος ὡς οὕτως ἔχοντος καὶ λέγομεν αὐτὸ διάθεσιν ἔχοντες ὡς περὶ ἀληθοῦς, καὶ τὸ μὲν ἀπαγγελλόμενον τῇ ἑαυτοῦ φύσει ψεῦδός ἐστιν, οὐκ ἀπὸ ψευδομένου δὲ λεγόμενον. ἔστιν δὲ καὶ μηδ' ὅλως τι ἐπιστάμενον προφέρειν λόγον ψευδῆ 390 ἐξ ἀλαζονείας, ὅπερ τούτῳ συμβέβηκεν. εἰσὶν δὲ καὶ ἄλλως ψευδόμενοι, ὡς ἐπιστήσας γνώσει. μεγάλως ὑπερβαλλόντως λελάληκας. τί ἐτόλμησεν ἡ καρδία σου ἢ τί ὑπήνεγκαν οἱ ὀφθαλμοί σου; καὶ ταῦτα διακείμενοι περὶ αὐτοῦ ὡς ἁμαρτόντος ἀκούοντές τε καὶ τῶν ἐκ παρρησίας λόγων αὐτοῦ προήνεγκαν. ἐπεὶ γὰρ ἐκ καθαρότητος προέφερεν λόγους ὁ μακάριος, τόλμαν ἡγοῦντο τοῦτο καὶ ὑπερβολὴν ἀλαζονείας ματαίως καὶ ἀνοήτως. ὅτι θυμὸν ἔρρηξας ἔναντι κυρίου, ἐξήγαγες δὲ ἐκ στόμα#6τος ῥήματα τοιαῦτα. θυμὸν ἡγοῦντο τὴν ἐκ καθαρότητος ὑπερβαλλούσης παρρησίαν, ὅπερ αὐτοῖς συνέβαινεν ἐκ τῆς σαθρᾶς αὐτῶν ἀρχῆς ἧς αὐτοὶ ἑαυτοῖς ὑπέθεντο βλασφημίαν ἡγούμενοι τὴν εὔλογον καὶ ὡς προαποδέδοται τῶν λόγων αὐτοῦ ἐλευθερίαν. τίς γὰρ ὢν βροτός, ὅτι ἔσται ἄμεμπτος ἢ ὡς ἐσόμενος δίκαιος γεννητὸς γυναικός; ἴδιον τῶν μὴ ἐχόντων ἀρετὴν τὸ δυσχερῆ λογίζεσθαι τὴν ταύτης ἀνάλημψιν καὶ δια391 κεῖσθαι ὡς μηδενὸς αὐτὴν ἔχοντος, καθάπερ καὶ ὁ προκείμενος λέγει σφαλλόμενος διὰ τὴν τοῦ σώματος ὡς εἰκὸς ἀσθένειαν. εἰ δὲ κατὰ τὴν ψυχὴν καὶ κατὰ τ̣ὴν διάνοιαν ἦν σκοπήσας, ἐθεώρει τῆς φύσεως τοῦ ἀνθρώπου τὸ μέγεθος, ὅπερ εἰδὼς ὁ ὑμνῳδὸς ἀμφότερα διδάσκει λέγων· "τί ἐστιν ἄνθρωπος, ὅτι λογίζῃ αὐτόν; ἄνθρωπος ματαιότητι ὡμοιώθη," ὅπερ πρὸς 98 τὴν ἀσθένειαν τοῦ σώματος εἴρηκεν ὡς πρὸς τὰ θεῖα συνκρίνων. παιδεύων δὲ τὸ μέγεθος λέγει πάλιν· "ἠλάττωσας αὐτὸν βραχύ τι παρ' ἀγγέλους, δόξῃ καὶ τιμῇ ἐστεφάνωσας αὐτόν." καὶ πάλιν ἕτερον λόγιον "μέγα ἄνθρωπος" φησὶν "καὶ τίμιον ἀνὴρ ἐλεήμων", ὅπερ οὐ κατὰ τὸ γεννᾶσθαι ἔχει, ἀλλὰ κατὰ τὸ οὐσίαν εἶναι ἐν τῷ συνθέτῳ δικαιοσύνης δεκτικήν. εἰ κατὰ ἁγίων οὐ πιστεύει. ὅμοιον τούτῳ η τὸ "εἰ κατὰ παίδων αὐτοῦ οὐ πιστεύει, κατὰ ἀγγέλων αὐτοῦ σκολιόν τι ἐπενόησεν". ἁγίους οὖν ἐνταῦθα τοὺς ἀγγέλους λέγει παριστῶν ὅτι «εἰ καὶ ἄγγελοι τρεπτοί εἰσιν, πῶς οἷόν τε ἄνθρωπον εἶναι ἄμεμπτον.» σημειωτέον, ὅτι τὸ πιστεύειν πολλάκις τὸ βέβαιον δηλοῖ, καθὸ εἴ 392 ρηται· "πισταὶ πᾶσαι αἱ ἐντολαὶ αὐτοῦ." καὶ ἑρμηνεύει τὸ πιστὸν αὐτῶν λέγων· "ἐστερεωμέναι εἰς τὸν αἰῶνα τοῦ αἰῶνος." καὶ πάλιν· "πιστὸς ὁ λόγος καὶ πάσης ἀποδοχῆς ἄξιος." καὶ ἔτι· "ὁ θεὸς πιστὸς καὶ οὐκ ἔστιν ἀδικία." οὐδὲ γὰρ ὁ θεὸς ἐκ τοῦ μετέχειν πίστεως πιστός, ἀλλ' ἐκ τοῦ βεβαιότητα ἔχειν. οὐρανὸς δὲ οὐ καθαρὸς ἐναντίον αὐτοῦ. ὡς οὐδὲ τὰ ἄστρα συνκρίσει θεοῦ φωτὸς ὄντος καὶ σκοτίαν οὐκ ἔχοντος οὐδεμίαν καὶ αὐτὸς ὁ οὐρανὸς οὐ καθαρός ἐστιν, οὐ καθάπαξ, ἀλλ' ἐπίπροσθεν θεοῦ. δυνατὸν δὲ οὐρανὸν ἐνταῦθα λέγειν αὐτοὺς τούτους τοὺς "ἀπολιπόντας τὸ οὐράνιον οἴκημα", οὓς εἶπεν "παῖδας αὐτοῦ, καθ' ὧν οὐ πιστεύει". λέγει γοῦν ἐν τῷ Ἠσαίᾳ αὐτὸς ὁ θεὸς ἀπὸ ἰδίου προσώπου· "ἐμεθύσθη ἡ μάχαιρά μου ἐν τῷ οὐρανῷ." ἡ μάχαιρα δὲ κόλασιν σημαίνει, καθὸ εἴρηται· "ἡ μάχαιρά μου φάγεται αἷμα τραυματιῶν καὶ μεθύσω τὰ βέλη μου ἀφ' αἵματος." ἐν τοῖς οὖν παραβεβηκόσιν ἀγγέλοις φησὶν μεθύσκεσθαι τὴν μάχαιραν οὐρανοῖς καλουμένοις τὴν κόλασιν ἐπιφέρων. οὗτος οὖν ὁ οὐρανὸς οὐ καθαρὸς ἐναντίον αὐτοῦ. ἔα δὲ ἐβδελυγμένος καὶ ἀκάθαρ393 τος ἀνὴρ πίνων ἀδικίας ἴσα ποτῷ. κἄν τις οὐρανὸς τυγχάνων ἐκ παραβάσεως γήϊνος γένηται, ὁμοιοῦται ἀνδρὶ οὐκέτι ἄγγελος εἶναι ἀξιούμενος διὰ τὸ ποτὸν ἡγεῖσθαι τὴν ἀδικίαν· ἀμέτρως γὰρ ἐμφορεῖται τὴν

The Fragility of Life and the Suddenness of Destruction§91

91for evil is an episode

You hold it, since you are not righteous, to whom the earth was given along with those like him, and no foreigner approaches. Thus, how he said this has been made clear. The Lord, commanding his own disciples, says: 'Do not worry about tomorrow' (Matt 6:34). And it is a command, so that 'we should throw all anxiety upon the Lord' (1 Pet 5:7). And if he also says that life is 'in care,' and that years are a numbered amount given to a ruler, then his fear is in his ears. This he says, that even if someone is a ruler and acts insolently, let him know that he has a numbered number of years.

Power does not make him long-lived; for time is measured for men by God toward His own judgment. Therefore, even if the ruler acts arrogantly, his life and his years turn out to be few, and he always has fear in his ears because of the uncertainty of the manner of death. Such a person has a fearful nature. For when he is in care regarding life, he reveres even death. But the diligent one, knowing that it is better 'to depart and be with Christ' (Phil 1:23), is hopeful, not being such as the wicked, but one who fears; for it has been said that 'the impious flees when no one pursues' (Prov 28:1).

When it seems to him that he is already at peace, his destruction will come. Even if someone exists in great prosperity, like the one saying in the Gospel: 'I will pull down my barns and build greater, and I will say to my soul: Soul, you have many good things, eat, drink, rejoice' (Luke 12:18-19); but the Lord says to him: 'Fool, this very night they will demand your soul from you; and what you have prepared, to whom will it belong?' (Luke 12:20). For when it seemed to him to be at peace in wealth, his destruction came.

These things, then, the divine word presents. It seems that he says these things, stumbling according to this, from the mishearings of the wise, because he was applying these to Job. Let him not believe that one turns away from darkness. The phrase 'when it seems to him to be at peace, his destruction will come' is similar to 'when they say: It is peace and security' (1 Thess 5:3). He says, 'Then, sudden destruction stands upon them just like the pangs of a woman in labor.' For he has already been committed into hands of iron, and has been arranged into pits of gypsum (Job 15:22b–23a). For the one sinning has hoarded for himself punishments, which will come through iron and gypsum.

Greek · §91

ἀδικίαν ὁ ἄδικος. δεικτικὸν δὲ τοῦτο μὴ κατὰ φύ σιν εἶναι τὸ κακόν· ἐπεισόδιον γάρ ἐστιν τὸ κακόν. φησὶν γοῦν, ὅτι ὁ οὐρανὸς οὐ καθαρὸς ὡς πρὸς τὸν θεόν. εἰ δὲ τοῦτο, ὁ ἄνθρωπος ἐν πίνουσιν ἀδικίαν ταχθείη. ἀδικίαν ἐνταῦθα λέγει τὴν γενικὴν κακίαν· ἔστιν γὰρ καὶ ἰδικὴ ἀδικία ἡ περὶ τὰ συναλλάγματα, ὥσπερ δικαιοσύνη ἡ ἰδικὴ καὶ ἡ πᾶσα ἀρετὴ πολλάκις καλεῖται. ἀναγγέλλω δέ σοι, σὺ δὲ ἄκουέ μου. δοκεῖ πως ἀλαζονικῶς ταῦτα τῷ Ἰὼβ λέγειν ἢ τάχα οὐ προθέσει ἀλαζονικῇ, ἀλλὰ τῷ νομίζειν αὐτὸν ἐν ἁμαρτίᾳ εἶναι καὶ διὰ τοῦτο δεῖσθαι τῆς πρὸς αὐτοῦ παραινέσεως. ἃ δὴ ἑώρακα ἀναγγέλλω σοι, ἃ σοφοὶ ἐροῦσιν καὶ οὐκ ἔκρυψαν πατέρες αὐτῶν. ὡς ἐνδόξων δῆθεν προσώπων χρῆσθαι βούλεται τῷ λόγῳ, ἵν' ἐκ τούτων πειστικῶς δοκοίη λέγειν. φησὶν γάρ· «ἃ σοφοὶ ἐροῦσιν, οἳ παρὰ πατέρων ἀκηκόασιν οὐ κρυψάντων ἀπ' αὐτῶν 394 τὴν διδασκαλι´̣αν.» δηλοῖ δὲ δια`̣ τούτων ὡς εὐδιαθέτως ει᾿̣ς τὸν Ἰὼβ αὐτὸν κινου´̣μενον. ὅμοιον τούτῳ τὸ "ἐπερώτ̣ησον γὰρ γενεὰν πρώτην, ἐξιχνίασον δὲ κατὰ γένος πατέρων." αὐτοῖς μόνοις ἐδόθη ἡ γῆ καὶ οὐκ ἐπῆλθεν ἀλλογενὴς ἐπ' αὐτούς. ἔοικεν οὗτος, εἰ καὶ μὴ κατ' ἐπίγνωσιν θείαν, ἀλλὰ τῷ θαυμάζειν τοὺς συνέσει ὑπερβάλλοντας, ὅμοιον λέγειν τῷ ῥητῷ τῷ φάσκοντι· "τοῦ πιστοῦ ὅλος ὁ κόσμος τῶν χρημάτων, τοῦ δὲ ἀπίστου οὐδὲ ὀβολός." κἂν γὰρ πολυκτήμων ὑπάρχῃ ὁ ἄπιστος, οὐ δεσπότης αὐτῶν, ἀλλὰ δοῦλός ἐστιν. τῷ γὰρ μαμωνᾷ δουλεύει. ὁ δὲ δίκαιος ἀδούλωτον ἔχει τὸ φρονεῖν. διὸ "οὐδὲ ἐπέρχεται ἀλλογενὴς ἐπ' αὐτούς", ἀντὶ τοῦ «οὐκ αἰχμαλωτεύονται οὔτε ἀπὸ ἀοράτου δυνάμεως οὔτε ἀπὸ ἀνθρώπου». "ἡ ἀγάπη γὰρ οὐδέποτε πίπτει", ἀντὶ τοῦ «ὁ ἀγαπῶν». κἂν γάρ ποτε ἐν αἰχμαλωσίᾳ κρατηθῇ ὁ δίκαιος, ἀλλ' ὡς προείρηται ἀδούλωτός ἐστιν τὸν λογισμόν. οἰκ̣εῖον δὲ τῶν ἀλλογενῶν καὶ ἀοράτων καὶ ὁρατῶν τὸ ἐπέρχεσθαι. πᾶς ὁ βίος ἀσεβοῦς ἐν φροντίδι. θέλει λέγειν, ὅτι ὁ δίκαιος ἐν πάσῃ 99 ἐστὶν ἀναπαύσει, ὡς τὴν 395 γῆν αὐτοῖς δίδοσθαι καὶ μὴ ἐπέρχεσθ̣αι ἀλλογενῆ ἐπ' αὐτούς, ὁ δὲ ἀσεβὴς ἐν φροντίσιν ἐστίν. καὶ ει᾿̣ μὴ κατὰ τ̣ὰ εἰρημένα τοῦτο ἔλ̣εγεν, ε̣ἰ῀̣χε λόγον. ἐπειδὴ δὲ εἶπεν̣, ὅτι ἁμαρτωλός ἐστιν, πα̣ραινίττεται ὅτι «διὰ τοῦτο ἐν φροντίσιν ὑπάρχεις, ἐπεὶ οὐκ εἶ δίκαιος, ᾧ μετὰ τῶν ὁμοίω̣ν ἐδόθη ἡ γῆ καὶ οὐκ ἐπέρχεται ἀλλογενής». οὗτος μὲν οὖν ὅπως τοῦτο εἶπεν, δεδήλωται. ὁ δ̣ε`̣ κύριος παραγγέλλων τοῖς ἑαυτ̣οῦ μαθηταῖς φησιν· "μὴ μεριμνήσητε περὶ τῆς αὔριον." καὶ παραγγελία ἔστιν, ἵνα "πᾶσαν μέριμναν ἐπὶ κύριον ῥίψωμεν". ε̣ἰ δὲ καὶ τὰ χρ̣ήματα λέγει τὸν βίον, καὶ οὗτος "ἐν φροντίδι". ἔτη δὲ ἀριθμητὰ δεδομένα δυνάστῃ. ὁ δὲ φόβος αὐτοῦ ἐν ὠσὶν αὐτοῦ. τοῦτο λέγει, ὅτι κἂν δυναστεύων τις καταθρασύνη ται, ἴστω ὅτι ἀριθμητὰ ἔτη ἔχει. οὐχ ἡ δυναστεία πολυχρόνιον αὐτὸν ποιεῖ· ἐπιμετρεῖται γὰρ τοῖς ἀνθρώποις χρόνος παρὰ τοῦ θεοῦ πρὸς τὸ αὐτοῦ κρίμα. κἂν ἀλαζονεύηται οὖν ὁ δυνάστης, ἀλλ' ὁ βίος αὐτοῦ καὶ τὰ ἔτη αὐτοῦ ὀλίγα τυγχάνει καὶ ἐπίφοβα ἀεὶ ἐν τοῖς ὠσὶν τὸν φόβον ἔχοντος διὰ τὸ ἀβέβαιον τοῦ τρόπου. 396 τ̣ὸν δὲ παθητικὸν ὁ τοιοῦτος ἔχει φ̣όβον. ὅταν γὰρ ε᾿̣ν φ̣ρ̣οντίσιν τοῦ βίου ἐστίν, εὐλαβεῖται καὶ τὸν θάνατον. ο῾̣ δὲ σπουδαῖος εἰδώς, ὅτι κάλλιον "ἀναλῦσαι καὶ σὺν Χριστῷ εἶναι", εὔελπίς ἐστιν, τοῦ φαύλου οὐχ οὕτως ὄντος, ἀλλὰ φοβουμένου· εἴρηται γάρ, ὅτ̣ι "φεύγει ἀσεβὴς οὐδενὸς διώκοντος". ὅταν δοκῇ ἤδη εἰρηνεύειν, ἥξει αὐτοῦ ἡ καταστροφή. κἂν ἐν πολλῇ εὐθηνίᾳ τις ὑπάρχῃ ὡς ὁ λέγων ἐν τῷ εὐαγγελίῳ· "καθελῶ μου τ̣ὰς ἀποθήκας καὶ μείζονας οἰκοδομήσω καὶ ἐρῶ τῇ ψυχῇ· ψυχή, ἔχεις ἀγαθὰ πολλά, φάγε, πίε, εὐφραίνου", ἀλλ' ὁ κύριος αὐτῷ λέγει· "ἄφρων, ταύτῃ τῇ νυκτὶ ἀπαιτοῦσιν τὴν ψυχήν σου ἀπὸ σοῦ· ἃ δὲ ἡτοίμασας, τίνι ἔσται;" ὅτε γὰρ ἔδοξεν εἰρηνεύειν ἐν τῷ πλούτῳ, ἦλθεν ἡ καταστροφὴ αὐτοῦ. ταῦτα μὲν οὖν ὁ θεῖος ὑποβάλλει λόγος. ἔοικεν δέ, ὅτι οὗτος ἐκ παρακουσμάτων τῶν σοφῶν ταῦτα λέγει κατὰ τ̣οῦτο σφαλλόμενος, ὅτι περὶ τοῦ Ἰὼβ αὐτὰ ᾐνίττετο. μὴ πιστευέτω ἀποστραφῆναι ἀπὸ σκότους. ὅμοιον τῷ "ὅταν λέγωσιν· εἰρήνη καὶ ἀσφαλία ἐστίν" τὸ "ὅταν δοκῇ εἰρηνευ´̣ειν, ἥξει αὐτοῦ ἡ καταστροφή". "τότε," φησίν, "αἰφνίδιος αὐτοῖς ἐφίσταται ὄλεθρος ὥσπερ ἡ ὠδὶν τῇ ἐν γαστρὶ 397 ἐχούσῃ." –– ξατ 7 ιοβ 15,22β–23α ἐντέταλται γὰρ ἤδη εἰς χεῖρας σιδήρου, κατατέτακται δὲ εἰς σῖτα γυψίν. ἀπεντεῦθεν γὰρ ὁ ἁμαρτάνων ἐθησαύρισεν ἑαυτῷ κόλασιν, ἅπερ διὰ τοῦ σιδήρου καὶ τῶν γυπῶν

The Uninhabited Houses of the Soul§92

92It is signified. But there is no need to be surprised that he says such things. For it has already been said that perhaps he brings these things forward from mishearings of the ancients. He knows in himself, as in Job 15:23b, that he remains in a state of falling. He says that the conscience of those committing sin knows the expectation of the habits of the wicked, that this is a state of falling.

A day of darkness shall surround him (Job 15:23c), instead of 'he is being tossed about by afflictions.' You have in Amos concerning this day: 'Woe to those who desire the day, and why is this day of the Lord upon you? And this is darkness and not light' (Amos 5:18–20), 'and a gloom where there is no light' (Amos 5:30). This is also in Job 10:22a. Necessity and tribulation shall cast him down (Job 15:24a). He says, therefore, that the wicked will fall into these things, preparing for all evil, because through sin he suffers these things (Job 15:24b), like a leading general falling. Even if it is not Job who is saying these things, but he possessed some knowledge of the devil, which it is likely he obtained from the words of Job or from other ancients. He calls him a leading general because of his primordial wickedness. He says, therefore, that necessity and tribulation, as mentioned in the preceding things, shall cast him down in such a way as a leading general; thus he too shall fall, being primordially wicked.

Insolence ran against him (Job 15:26a). It is manifest through the fact that he does not act in secret, but against the Lord. And insolence can be both arrogance and every injustice; for those being reproached makes them worthy of insolence. The one insulting someone says these words and calls them wicked. But he does not entirely make him worthy of insolence; for neither praise makes one good, nor reproach makes one bad. He is in the thickness of his shield. Because he is bold in evil, he shows this in this: for as he uses the shield as if invincible, through its thickness and through fleshly habits. So also the false prophets, having put on the skin of a sheep, were 'wolves snatching' from within. Concerning the devil it is said in this very book: 'Who shall uncover his face-covering, and who shall enter into the folding of his armor?' For he who uncovers his wickedness is sparse. And just as the hypocrite, having another face, shows himself to others, so also the devil...

Being transformed into an angel of light, he deceives and snatches away, and not as the devil; for if he were openly so, we would have fled him. So also the prostitute, personified in the poems, injects the venom with goodly words. But he enters into uninhabited houses.

These things seem to be said about the devil, or about every evil and opposing power and soul partaking of the same wickedness; for their receptive qualities are of the same kind. And if anything is said about the devil as evil, as a worker of evil, it is possible for this same wickedness to be said about another evil power. Therefore, in general, we say about every evil that it enters into uninhabited houses; for where there is a significant dwelling, the evil one has no place.

And we have from the Gospel to demonstrate this: 'When the unclean spirit,' he says, 'goes out from the man, it passes through dry places seeking rest and does not find it' (Matthew 12:43). But dry places in these matters are the souls that are destitute of wickedness. For often the moisture of wickedness is called water: 'So our soul has passed through the unsubstantial water.' And the devil is 'king of all those in the waters,' not of the senses—for these are works of God—but of the evils and the sinners who are caught in that water, concerning which it has been said: 'Many waters will not be able to quench the love' (Song of Solomon 8:7), instead of 'evil does not hinder love.'

Therefore, when the unclean spirit, having been cast out from the man, seeks another house, seeks where to make its den, it passes through dry places, instead of 'it does not dwell in the soul'—for it finds it destitute of the bad moistures, so that it may speak boldly in this and say: 'My soul is like a dry land' (Psalm 63:1) (and 'it does not find rest there'). The hymnist says something analogous: 'I did not know him when the evil one was turning away from me.'

Therefore, the souls there are 'uninhabited houses,' from which every virtue has been separated, and in the absence of which God has departed, and His word and the Holy Spirit; into which the devil, the opposing power, enters. And what those prepared, others will destroy. Having spoken about opposing powers uniquely through 'he enters into uninhabited houses,' he moves to the plural: 'What those prepared, others will destroy.' For as many as...

Greek · §92

σημαίνεται. οὐ δεῖ δὲ ξενίζεσθαι, ὅτι οὗτος τοιαῦτα λέγει. ἤδη γὰρ εἴρηται, ὅτι ἴσως ἐκ παρακουσμάτων τῶν ἀρχαίων αὐτὰ προφέρει. ιοβ15,23β οἶδεν δὲ ἐν ἑαυτῷ, ὅτι μένει εἰς πτῶμα. λέγει, ὅτι τὸ συνειδὸς τῶν ἁμαρτανόντων οἶδε τὴν τῶν ἐπιτηδευμάτων τῶν φαύλων προσδοκίαν, ὅτι αὕτη πτῶμα ὑπάρχει. ιοβ 15,23ξ ἡμέρα δὲ αὐτὸν σκοτεινὴ στροβήσει. ἀντὶ τοῦ «διαταράττεται ἐκ τῶν κολάσεων». ἔχεις ἐν Ἀμῶς περὶ ταύτης τῆς ἡμέρας· "οὐαὶ οἱ ἐπιθυμοῦντες τὴν ἡμέραν κυρίου, καὶ ἵνα τί ὑμῖν αὕτη ἡ ἡμέρα κυρίου; καὶ αὕτη ἐστὶ σκότος καὶ οὐ φῶς" ̣αμος 5, 18–20̣ "καὶ γνόφος οὗ οὐκ ἔστι φέγγος" ̣ξφ. ιοβ 10,22α̣. ιοβ 15,24α ἀνάγκη δὲ καὶ θλῖψις αὐτὸν καθέξει. φησὶν οὖν, ὅτι οἱ φαῦλοι τούτοις περιπεσοῦνται, διὰ πάντων κατασκευάζων, ὅτι δι' ἁμαρτίας ταῦτα πάσχει. ιοβ 15,24β ὥσπερ στρατηγὸς πρωτοστάτης πίπτων. εἰ καὶ μὴ ὁ Ἰώβ ἐστιν ὁ ταῦτα λέγων, ἀλλ' εἶχέ τινα τοῦ διαβόλου γνῶσιν, ἥντινα εἰκὸς ἐκ λόγων ἢ τοῦ Ἰὼβ ἢ ἄλλων παλαιῶν ἔσχεν. πρωτοστάτην οὖν αὐτὸν στρατηγὸν διὰ τὸ ἀρχέκακον λέγει. φησὶν οὖν, ὅτι οὕτως αὐτὸν καθέξει, ἀνάγκη καὶ θλῖψις λεγόμενος ἐν τοῖς προειρημένοις, ἔσται ὡς ὁ πρωτοστάτης στρατηγός· οὕτως καὶ αὐτὸς πεσεῖται ἀρχέκακος ὤν. 401 ιοβ 15,26α ἔδραμεν δὲ ἐναντίον αὐτοῦ ὕβρει. – – – ·ς ἐμφαίνεται διὰ τοῦ μὴ κεκρυμμένως αὐτὴν ἐνεργεῖν, ἀλλ' ἐναντίον κυρίου. ὕβρις δὲ δύναται εἶναι καὶ ἡ ἀλαζονεία καὶ πᾶσα ἀδικία· ὕβρεως γὰρ ἀξίους ποιεῖ τοὺς ἐνεχομένους. ὁ ὑβρίζων τινὰ λόγους λέγει κ̣αὶ 100 τούτους φαύλους. οὐ πάντ̣ως δὲ ποιεῖ αὐτὸν ὕβρεως ἄξιον· οὔτε γὰρ ἔπαινος ἀγαθὸν ποιεῖ οὔτε ψόγος κακόν. ἐν πάχει νώτου ἀσπίδος αὐτοῦ. ὅτι θρασύτης ἐν τῷ κακῷ ἐστιν, δηλοῖ ἐν τούτῳ· ὡς γὰρ ἀκατα̣μάχητος χρῆται τῇ ····· ἀσπίδι χρησάμενος τῇ ταύτης παχύτητι καὶ τοῖς σαρκικοῖς ἐπιτηδεύμασιν. οὕτω καὶ οἱ ψευδοπροφῆται δορὰν προβάτου περιβεβλημένοι "ἔσωθεν" ἦσαν "λύκοι ἅρπαγες". περὶ τοῦ διαβόλου λέγεται ἐν αὐτῷ τούτῳ τῷ βιβλίῳ· "τίς ἀποκαλύψει ἔνδυμα προσώπου αὐτοῦ, εἰς δὲ πτύξιν θώρακος αὐτοῦ τίς ἂν εἰσέλθοι;" σπάνιος γὰρ ὁ ἀποκαλύπτων αὐτοῦ τὴν κακίαν. καὶ ὥσπερ ὁ ὑποκρινόμενος ἐν σκηνῇ ἄλλο ἔχων πρόσωπον ἄλλοις ἑαυτὸν ἐμφανίζει, οὕτω καὶ ὁ διάβολος "μετασχηματι̣ζόμενος εἰς ἄγγελον φωτὸς" ἀπατᾷ καὶ συναρπάζει, και οὐχ ὡς διάβολος· εἰ γὰρ αν προφανῶς, ἔφευγον ἂν αὐτόν. οὕτω καὶ ἡ ἐν Πα402 ροιμίαις προσωποποιουμένη πόρνη χρηστοῖς λόγοις τὸν ἰὸν ὑποβάλλει. εἰσέλθοι δὲ εἰς οἴκους ἀοικήτους. ἔοικεν ταῦτα περὶ διαβόλου λέγεσθαι ἢ περὶ πάσης πονηρᾶς καὶ ἀντικειμένης δυνάμεως καὶ ψυχῆς μετεχούσης τῆς αὐτῆς κακίας· τὰ γὰρ τῶν αὐτῶν δεκτικὰ ὁμοούσιά ἐστιν. καὶ ἐάν τι περὶ διαβόλου λέγηται ὡς πονηροῦ, ὡς κακούργου, δυνατὸν ταύτην τὴν κακίαν καὶ περὶ ἄλλην δύναμιν πονηρὰν λεχθῆναι. καθόλου οὖν περὶ παντὸς κακοῦ φαμεν, ὅτι εἰσέρχεται εἰς οἴκους ἀοικήτους· ἔνθα γὰρ οἴκησίς ἐστιν σπουδαία, οὐκ ἔχει χώραν ὁ κακός. καὶ ἔχομεν ἐξ εὐαγγελικοῦ παραστῆσαι τοῦτο· "ὅταν τὸ ἀκάθαρτον," φησίν, "πνεῦμα ἐξέλθῃ ἀπὸ τοῦ ἀνθρώπου, διέρχεται δι' ἀνύδρων τόπων ζητοῦν ἀνάπαυσιν καὶ οὐχ εὑρίσκει." ἄνυδροι δὲ τόποι ἐν τούτοις αἱ ψυχαί εἰσιν αἱ ἐστερημέναι κακίας. πολλαχοῦ γὰρ ἡ ὑγρότης τῆς κακίας ὕδωρ λέγεται· "ἄρα διῆλθεν ἡ ψυχὴ ἡμῶν τὸ ὕδωρ τὸ ἀνυπόστατον." καὶ "βασιλεύς" ἐστιν ὁ διάβολος "πάντων τῶν ἐν τοῖς ὕδασιν," οὐ τῶν αἰσθη τῶν–ταῦτα γὰρ τοῦ θεοῦ εἰσι δημι403 ουργήματα–, ἀλλὰ τῶν κακῶν καὶ ἁμαρτωλῶν τῶν ἐνεχομένων τῷ ὕδατι ἐκείνῳ, περὶ οὗ εἴρηται· "ὕδωρ πολὺ οὐ δυνήσεται σβέσαι τὴν ἀγάπην," ἀντὶ τοῦ «κακία ἀγάπην οὐκ ἐμποδίζει». ὅταν οὖν τὸ ἀκάθαρτον πνεῦμα ἐκβληθὲν ἀπὸ τοῦ ἀνθρώπου ζητῇ ἄλλον οἶκον̣ ζητῇ ποῦ φωλεύει, διέρχεται δι' ἀνύδρων, ἀντ̣ὶ τοῦ «οὐ κάθηται ἐν ψυχῇ»–εὑρίσκει γὰρ αὐτὴν ἐστερημένην τῶν φαύλων ὑγρῶν ὥστε παρρησιάζεσθαί τινα ἐν τούτῳ καὶ λέγειν· "ἡ ψυχή μου ὡς γῆ ἄνυδρος" «καὶ οὐχ εὑρίσκει ἐκεῖ ἀνάπαυσιν». ἀνάλογ̣όν τι ὁ ὑμνῳδός που λέγει· "ἐκκλίνοντος ἀπ' ἐμοῦ τοῦ πονηροῦ οὐκ ἐγίγνωσκον." "οἶκοι" οὖν "ἀοίκητοί" εἰσιν αἱ ἐκεῖναι αἱ ψυχαί, ὧν κεχώρισται πᾶσα ἀρετή, ἧς ἀπούσης ὁ θεὸς ἄπεστιν καὶ ὁ τούτου λόγος καὶ τὸ ἅγιον πνεῦμα· εἰς οὓς ὁ διάβολος, ἡ ἀντικειμένη δύναμις, εἴσεισιν. ἃ δὲ ἐκεῖνοι ἡτοίμασαν, ἄλλοι ἀποίσονται. εἰπὼν περὶ ἀντικειμένων δυνάμεων ἑνικῶς διὰ τοῦ "εἰσέλθοι δὲ εἰς οἴκους ἀοικήτους" ἐπάγει πληθυντικῶς· "ἃ δὲ ἐκεῖνοι ἡτοίμασαν, ἄλλοι ἀποίσονται." ὅσα γὰρ

The Instability of Wickedness§93

93The wicked prepare for malice, while some of them, being saints, take them away from those being held by the divine proclamation, which the blessed apostles have established having been sent to 'make disciples of all nations' (Matt 28:19). And pay attention, that he did not say 'what they have done', but 'what they have prepared', and they prepared through malice, through pleasures, through other evils.

Neither shall he be enriched, nor shall his existing things remain with him. Of those prepared with diligence, how can they still be enriched? For the poor and the gap... gap prepared... gap of his deception... gap good teachers. Similar to this is 'the partridge has hatched what she did not lay; at the end of it they will leave it, at the end of it it will be a fool' (Luke 12:20). It will not cast a shadow upon the earth. Bodies are the makers of shadows, and it is impossible for a shadow to exist without a body. And this one, since having undergone a certain way, does not remain—I do not say that his essence does not remain, but that he does not remain as he wished to be—therefore he does not cast a shadow; 'for he was not from the beginning' (Job 15:13), he says, and malice 'will not be unto the age' (Job 15:35). Nor shall he escape the darkness.

And rightly so; for the one who is an instigator for others toward malice receives an irrecoverable punishment. A wind withers his sprout. Even if it seemed to flourish in those whom he deceived and in those in whom he would fulfill his malice, but this sprout is withered by the wind; for he does not have a root. For malice is not essential, but entering from without, which, when struck by temptation, which is called wind, is rebuked and falls and withers. And his flower will fall. The flower is the beginning and the precursor of fruit, and this therefore falls. Even if the one participating in malice boasts, a little later he is humbled. And this is often even beneficial, just as a physician often cuts away the tumor attached to the body with iron and does not cease to apply painful things, until he fulfills the goal, the healthy state. Let the impious, falling toward God, not consider what he thinks of himself to be secure, he says. For it will result in nothing for him. For all his action is vanity because of the gap.

Greek · §93

παρασκευάζουσιν οἱ φαῦλοι εἰς κακίαν, ἄλλοι αὐτῶν ὄντες οἱ ἅγιοι λαμβάνουσιν ἀποσπῶντες αὐτοὺς ἀπὸ τῶν κατεχόντων διὰ τοῦ θείου κηρύγματος, ὅπερ οἱ μακάριοι ἀπόστολοι 404 πεποιήκασι ἀποσταλέντες "μαθητεῦσαι πάντα τὰ ἔθνη". καὶ πρόσσχες, ὅτι οὐκ εἶπεν «ἃ ἐκεῖνοι ἔκ τισανʹ, ἀλλ' "ἃ ἐκεῖνοι ἡτοίμασαν", ἡτοίμασαν δὲ διὰ κακίας, δι' ἡδονῶν, διὰ τῶν ἄλλων κ̣ακῶν. οὔτε μὴ πλουτισθῇ, οὔτε μὴ μείνῃ αὐ#6τοῦ τὰ ὑπάρχοντα. τ̣ῶν σπο̣υ̣δ̣ῇ ἑτοιμασθέντων ε᾿̣ξαιτουμένων πῶς ἂν ἔτι π̣λουτοίη̣; πένης γὰρ καὶ ϊροσγ̣····· ····ν̣ ἡτοιμασμένων ······ ···· α τῆς αὐτοῦ ἀπάτης ····· ·· ἀγαθοὺς διδασκαλ····· ···· νων. τούτῳ ὅμοιον τὸ "ἐφώνησεν πέρδιξ, συνήγαγεν ἃ οὐκ ἔτεκεν· ἐπ' ἐσχάτου αὐτοῦ ἐγκαταλείψουσιν αὐτόν, ἐπ' ἐσχάτου αὐτοῦ ἔσται ἄφρων." οὐ μὴ βάλῃ ἐπὶ γῆς̣ σκιάν. τὰ σώματα ποιητικὰ τῶν σκιῶν ει᾿̣σιν καὶ ἀδύνατον σώματος μὴ ὄντος σκιὰν εἶναι. καὶ οὗτος οὖν ἐπεὶ τρόπον τινὰ ὑφεστηκὼς οὐ μένει– οὐ λέγω, ὅτι ἡ οὐσία αὐτοῦ οὐ μένει, ἀλλ' οὕτως ὡς ἠθέλησεν εἶναι οὐ μένει–, διὸ οὐ 101 βάλλει σκιάν· "οὔτε γὰρ ἦν ἀπ' ἀρχῆς", φησίν, ἡ κακία "οὔτε εἰς τὸν αἰῶνα ἔσται." οὐδὲ μὴ ἐκφύγῃ τὸ σκό#6τος. καὶ εἰκότως· ὁ γὰρ τῶν ἄλλων παραίτιος εἰς κακίαν ἀναπόδραστον ἔχει τὴν κόλασιν. τὸν βλαστὸν αὐτοῦ μαράναι ἄνεμος. εἰ καὶ ἔδοξε βλαστάνειν ἐν οἷς ἠπάτησεν καὶ ἐν οἷς ἐκπληροῖ αὐτοῦ τὴν κακίαν, ἀλλ' ὁ βλαστὸς οὗτος ὑπὸ ἀνέμου μα405 ραίνεται· οὐ γάρ ἐστιν ῥίζαν ἔχων. οὐ γὰρ οὐσιώδης ἡ κακία, ἀλλὰ ἔξωθεν ἐπεισελθοῦσα, ἥτις προσβολῇ πειρασμοῦ, ὅστις ἄνεμος εἴρηται, ἐλέγχεται καὶ πίπτει καὶ μαραίνεται. ἐκπέσοι δὲ αὐτοῦ τὸ ἄνθος. τὸ ἄνθος ἀρχὴ καὶ προοίμιόν ἐστιν καρποῦ, καὶ τοῦτο οὖν ἐκπίπτει. κἂν γὰρ ἀλαζονεύηται ὁ μετέχων κακίας, ἀλλὰ μικρὸν ὕστερον ταπεινοῦται. τοῦτο δὲ πολλάκις καὶ εὐεργετικόν ἐστιν, καθὰ καὶ ὁ ἰατρὸς τὴν ἐπιφυομένην λύμην τῷ σώματι πολλάκις διὰ σιδήρου ἐκτέμνει καὶ οὐδὲ παύεται προσάγων τὰ ἀνιαρά, ἕως οὗ τὸν σκοπόν, τὸ ὑγιεινόν, ἀποπληρώσῃ. ξατ 12 μὴ ἀσφαλῆ, φησίν, τὰ καθ' ἑαυτὸν νομιζέτω ὁ ἀσεβὴς πταίων εἰς θεόν. κενὰ γὰρ ἀποβήσεται αὐτῷ. ματαιότης γάρ ἐστιν αὐτοῦ πᾶσα πρᾶξις διὰ τὸ

The Premature Decay of the Wicked§94

94Having achieved nothing, its cutting will be destroyed before its time. For this reason its flower falls and its shoot withers, because it does not remain for the time of perfect fruit. This is similar to the saying, 'Do not become hardened, so that you do not die before your time.'me.'me.' Some, being disturbed by such words, propose fate and say, 'we are under the time in which we act.' But 'before the time' refers to 'before the bringing to completion,'ust as we say a time is early or late.

Thus indeed Job says that he 'has come into a tomb like grain ripe, being gathered according to the season' (Job 29:17). And it is a blessing of God that the shoot is destroyed by wickedness before its time. And its rose will not thicken; it might be as early as an eye, and it would fall like the flower of an olive... Its flower is not permitted to come to a perfect fruit-bearing. And nothing less than this, as it is foretold, is effective and useful; it is a sign of the wickedness present in those who act.

But for the righteous it is not so; for the branches of the true vine, remaining in their nature, grow and bear fruit. For the death of the impious is a testimony. After passing through what perishes, the end appears as the death of the impious. For the working of wickedness achieves death, not the common death, but the death of punishment. And fire will burn the houses of the bribe-takers.

And according to immediate benefit it has utility, because the bribe-takers certainly undergo this upon injustices and impieties. For it has been said: 'The ruler asks, and the judge spoke peaceful words; it is the incense of his soul' (Proverbs 17:8). How then the house of the bribe-taker burns, it must be understood. It has been said: 'And I will take away their good things like a shepherd turning away and walking according to a rule in a day of scrutiny.' For in the examination of things there will be a repayment according to what is said: 'Go into the eternal fire' (Matthew 25:41). There is a time even in this life when the repayment begins...

Greek · §94

μηδὲν ὑφεστηκὸς ἔχειν. ἡ τομὴ αὐτοῦ πρὸ ὥρας φθαρήσεται. διὰ τοῦτο τὸ ἄνθος αυ᾿̣τ̣οῦ ἐκπίπτει καὶ ὁ βλαστὸς αὐτοῦ μαραίνεται, ὅτι οὐ μένει καιρὸν τελείου καρποῦ. ὅμοιον τούτῳ τὸ "μὴ γίνου σκληρός, ἵνα μὴ ἀποθάνῃς ἐν οὐ καιρῷ σου." τινὲς ἐκ τῶν τοιούτων λέξεων ταραττόμενοι εἱμαρμένην εἰσηγοῦνται καὶ λέγουσιν ὅτι «ὑπὸ καιρόν ἐσμεν ἐν οἷς πράττομεν». τὸ δὲ "πρὸ ὥρας" ἐνταῦθα «πρὸ τῆς τελεσφορήσεως» λέγει, καθὸ λέγομεν ὥραν εἶναι τρυγητοῦ ἢ ἀμήτου. οὕτω γοῦν ὁ Ἰὼβ "ἐλήλυθεν ἐν τάφῳ ὡς σῖτος ὥριμος κατὰ καιρὸν συνκομισθείς". εὐεργεσία δὲ θεοῦ 406 ἐστιν τῆς κακίας τὸν βλαστὸν πρὸ ὥρας φθαρῆναι. καὶ ὁ ῥόδαμνος αὐτοῦ οὐ πυκάσει· τρυγηθείη δὲ ὥσπερ ὄμφαξ πρὸ ὥρας, ἐκπέσοι δὲ ὡς ἄνθος ἐλαίας. οὐκ ἐπιτρέπεται εἰς τελείαν καρποφορίαν ἐλθεῖν τὸ ἄνθος αὐτοῦ. οὐδὲν δ' ἧττον καὶ τοῦτο ὡς προείρηται λυσιτελές ἐστιν καὶ χρήσιμον̣ ··ε̣λετην κακίαν εἶναι τῶν ἐν̣εργ̣ο̣ύν̣τ̣ων. τὰ δὲ τῶν δικαίων οὐχ οὕτως· τὰ γὰρ κλήματα τῆς ἀληθινῆς ἀμπέλου μένοντα ἐν τῇ συμφυίᾳ βλαστοῦσιν καὶ καρποφοροῦσιν. μαρτύριον γὰρ ἀσεβοῦς θάνατος. τὰ φθάσαντα διελθὼν τὸ πέρας τοῦ ἀσεβοῦς θάνατον ἀποφαίνεται. ἡ γὰρ τῆς κακίας τελεσιουργία θάνατον ἀπεργάζεται, οὐ τὸν κοινόν, ἀλλὰ τὸν τῆς κολάσεως. πῦρ δὲ καύσει οἴκους δωροδεκτῶν. καὶ κατὰ τὸ πρόχειρον ὠφέλειαν ἔχει, ὅτι οἱ δωροδοκοῦντες πάντως ἐπὶ ἀδικήμασι καὶ ἀσεβήμασιν τοῦτο ὑπομένουσιν. εἴρηται γάρ· "ὁ ἄρχων αἰτεῖ καὶ ὁ κριτὴς εἰρηνικοὺς λόγους ἐλάλησεν, καταθύμιον ψυχῆς αὐτοῦ ἐστιν." πῶς δὲ καίεται τοῦ δωροδέκτου ὁ οἶκος, ἐπισ̣τῆσαι δεῖ. εἴρηται· "καὶ ἐξελοῦμαι τὰ ἀγαθὰ αὐτῶν ὡς σὴς ἐκτρώγων καὶ βαδίζων ἐπὶ κανόνος ἐν ἡμέρᾳ σκοπιᾶς." ἐν γὰρ ἐξετάσει τῶν πραγμάτων ἔσται ἀπόδοσις κατὰ τὸ εἰρημένον· "ὑπάγετε εἰς τὸ πῦρ τὸ αἰώνιον." ἔστιν δὲ ὅτε καὶ ἐν τῷ βίῳ τούτῳ ἡ ἀνταπόδοσις

Divine Judgment and the Deceit of the Belly§95

95Judgment will come against the gifted. Because 'the judgment of God is present' (Rom 2:5), those who pervert the judgments of God fall under punishments.the belly, pains shall be taken. He means this: the man becomes a father of ill-born ones, being the cause of punishments.

However, the divine rewards are not produced by man, but God grants them; 'for the sufferings of the present time are not worthy to be revealed to us with the coming glory' (Rom 8:18).:18).:18). We don't mean to say that the diligent one is not the cause of good things, but that the graces of God and the gifts are provided through incomparable excellence from him;every good gift and every perfect gift is from above, coming down from the Father of lights' (Jas 1:17).

Because for the wicked, the manner of punishment follows, they themselves bringing it upon themselves, but to the diligent, God directs the graces, it has been said: 'those I will glorify, but those dishonoring me shall be dishonored' (Heb 2:6). Because the dishonoring of God brings upon them dishonor.nor.nor. Paul also writes: 'To those who seek glory and honor through patient good work, God gives eternal life' (Rom 2:7), but 'to those from selfish ambition and who disobey the truth, wrath and anger' (Rom 1:18) follow.

It will depart from him empty, and his belly will be filled with deceit.it.it. All his efforts, as it is foretold, are filled with futility, receiving pains in the belly. conceived toil and brought forth injustice' (Job 15:16), making it clear that his belly carries deceit. And deceit here he says is all manner of wickedness.

For deceit is indeed a kind of wickedness, and nothing less, and all wickedness is called by the name according to what has been said: 'O full of all deceit and all trickery' (Matt 23:28) and 'therefore laying aside all deceit and hypocrisy' (1 Pet 2:22). However, the belly refers to [the seat of the soul/desire], and it sympathizes with the evil or with the good.understood, Job says: I have heard such things.

Greek · §95

γενήσεται κατὰ τῶν δω407 ροδεκτῶν. ἐπεὶ γὰρ "ἡ κρίσις τοῦ θεοῦ ἐστιν", ὅσοι διαστρέφουσιν τὰ τοῦ θεοῦ κρίματα, οὗτοι ὑπὸ κόλασιν πίπτουσιν. ἐν γαστρὶ δὲ λήμψεται ὀδύνας. τοῦτο λέγει, ὅτι πατὴρ ἔσται κακῶν γεννημάτων αἴτιος γινόμενος κολάσεων. τὰς δ' ἀμοιβὰς τὰς θείας οὐκ ἄνθρωπος γεννᾷ, ἀλλὰ θεὸς χαρίζεται· "οὐ γὰρ ἄξια τὰ παθήματα τοῦ νῦν καιροῦ πρὸς τὴν μέλλουσαν δόξαν ἀποκαλυφθῆναι εἰς ἡμᾶς." καὶ οὐ τοῦτο λέγομεν, ὅτι τῶν ἀγαθῶν ὁ σπουδαῖος οὐκ̣ ἔστιν αἴτιος, ἀλλ' ὅτι αἱ χ̣άριτες τοῦ θεοῦ καὶ αἱ δωρεαὶ ἀνυ̣π̣ε̣ρβ̣λήτῳ ὑπεροχῇ παρ' αὐτοῦ παρέχονται· "πᾶσα γ̣ὰρ δόσις ἀγαθὴ καὶ πᾶν δώρημα τέλειον ἄνωθέν ἐστιν καταβαῖνον παρὰ τοῦ πατρὸς τῶν φωτῶν." ὅτι δὲ τοῖς μὲν φαύλοις ἕπεται τὰ τῆς κολάσεως τρόπον τινὰ αὑτοῖς αὐτῶν αὐτὰ ἐπαγόντων, τοῖς δὲ σπουδαίοις θεὸς ὀρέγει τὰς χάριτας, εἴρηται· "τοὺς δοξάζοντάς με δοξάσω, οι῾̣ δὲ ἐμὲ ἐξουθενοῦντες ἀτιμασθήσονται." ἡ γὰρ ἐξουθένωσις τοῦ θεοῦ ἐπιφέρει αὐτοῖς τὴν ἀτιμίαν. τοῦτο καὶ ὁ Παῦλος γράφει· "τοῖς 102 μὲν καθ' ὑπομονὴν ἔργου ἀγαθοῦ δόξαν καὶ τιμὴν ζητοῦσιν ζωὴν αἰώνιον" δίδωσιν θεός, "τοῖς δὲ ἐξ ἐριθείας καὶ ἀπειθοῦσιν τῇ ἀληθείᾳ ὀργὴ καὶ θυμὸς" ἕπεται. ἀποβήσεται δὲ αὐτῷ κενά, ἡ δὲ κοιλία αὐτοῦ ὑποίσει δόλον. πᾶσα 408 γὰρ αὐτοῦ πρᾶξις, ὡς προείρηται, ματαιότητος πεπλήρωται ἐν γαστρὶ λαμβάνοντος ὀδύνας. "συνέλαβεν γὰρ πόνον καὶ ἔτεκεν ἀδικίαν", δηλονότι τῆς κοιλίας αὐτοῦ δόλον φερούσης. δόλον δὲ ἐνταῦθα τὴν πᾶ σαν κακίαν φησίν. ἔσ̣τ̣ι̣ν̣ μ̣ὲν οὖν καὶ εἶδος κακίας ὁ δόλος, οὐδὲν δ' ἧττον καὶ πᾶσα κακία̣ καλεῖται τῷ ὀνόματι κ̣ατὰ τὸ ει᾿̣ρημένον· "ὦ πλήρης παντὸς δόλου καὶ πάσης ῥαδιουργίας" καὶ "διὸ ἀποθέμενοι πάντα δόλον καὶ ὑπόκρισιν". κοιλίαν δὲ δε̣ι῀̣ νοεῖν τὴν τὸ δ····· ··ς ψ····κα·· συνκατατ̣ι´̣θ̣ε̣τ̣αι τοῖς κακοῖς ἢ τοῖς ἀγαθοῖς. ὑπολαβὼν δὲ Ἰὼβ λέγει· ἀκήκοα τοιαῦτα

The Nature of Job's Friends' Counsel§96

96There are many accusers of evils.s.s. By doing so, they show that, having been with men, he has heard much.nd since they bring their accusations to those in distress without distinction, as if to separate them as bad ones, it is appropriate—just as the three friends have done—that he brought the phrase 'all are accusers of evils,' meaning that all, through ignorance of what is happening differently than it ought, either raise up or contract the painful things; or he said 'all' regarding the three, for from this number comes the multitude. What's the point? Is not the arrangement of words a matter of the spirit? spirit? spirit? Gap exhortation.' Even if others, suffering and lamenting, are satisfied with their own lamentations, by this the salvation of friends is to be preferred.6b: 'And if I keep silent, how much less shall I be wounded?' 'And if indeed in silence,' he says, 'I were to contain the insults, I would not only fail to attain the glory of philosophy, but on the contrary, I would be judged much more unlawfully for the silence of one thought to be conscious of the things being said.' He had not previously done this, but it happened because the adversary requested it. 'Foolish' here means the insensitivity; for 'having struck' is joined to this.

Greek · §96

πολλά· παρακλήτορες κακῶν πάντες. δείκνυσιν διὰ τούτων, ὡς συνὼν ἀνθρώποις οἶδεν πολλὰ ἀκούσας. καὶ ἐπεὶ ἀδιαφόρως τοῖς ἐν π̣ερισ̣τ̣άσεσιν οὖσιν προσάγουσιν τὰς παρακλήσεις μετὰ τοῦ διακεῖσθαι περὶ αὐτῶν ὡς φαύλων, εἰκότως, καθὰ καὶ οἱ τρεῖς πεποιήκασιν φίλοι, ἐπήγαγεν τὸ "παρακλήτορες κακῶν πάντες" σημαίνων ἤτοι ὅτι πάντες ἀγνοίᾳ τῶν συμβαινόντων ἑτέρως ἢ ὡς δεῖ φθέγγονται ἐγείροντες μᾶλλον ἢ συστέλλοντες τὰ ἀνιαρά, ἢ τοὺς τρεῖς "πάντας" εἶπεν· καὶ γὰρ ἀπὸ τούτου τοῦ ἀριθμοῦ τὸ πλῆθος. τί γάρ; μὴ τάξις ἐστὶν ῥήμασιν πνεύ409 ματος; – – – ξατ 13 ιοβ 16,6α ἐὰν γὰρ λαλήσω, οὐκ ἀλγήσω τὸ τραῦμα. θέλει τὴν διάθεσιν αὐτοῦ τὴν γνησίαν ἐπιδείξασθαι ὅτι «ἐμοὶ μέλει τῆς ὑμετέρας σωτηρίας, ὥστε εἰ καὶ ἀλγῶ, χρῶμαι τῇ παραινέσει». εἰ γὰρ καὶ ἄλλοι ἀλγοῦντες καὶ ἀνιώμενοι ἀρκοῦνται ταῖς καθ' ἑαυτοὺς ἀνίαις, ἀλλὰ τούτῳ ἡ σωτηρία τῶν φίλων προκριτέα. ιοβ 16,6β ἐὰν δὲ καὶ σιωπήσω, τί ἔλαττον τρωθήσομαι; «εἰ δὲ καὶ σιωπῇ», φησίν, «ἐνέγκαι τὰ ὀνείδη βουληθείην, οὐ μόνον φιλοσοφίας δόξαν οὐκ ἀποίσομαι, ἀλλὰ τοὐναντίον μειζόνως ὡς παράνομος κριθήσομαι τῆς σιωπῆς ἀπὸ τοῦ περὶ τὰ λεγόμενα συνειδότος γίνεσθαι νομιζομένης.» ιοβ 16,7 νῦν δὲ κατάκοπόν με πεποίηκεν, μωρόν, σεσηπότα κατ' αὐτοὺς καὶ τοῦτο λέγει φάσκων ἐκ θεοῦ τοῦτο αὐτῷ συμβεβηκέναι· οὐχ οὕτως δὲ εἶχε τὸ πρᾶγμα. εἰ γὰρ καὶ ὁ θεὸς συνεχώρησεν, ἀλλά γε οὐ προηγουμένως τοῦτο πεποίηκεν, ἀλλ' ἐξαιτησαμένου τοῦ ἀντικειμένου. "μωρὸν" δὲ ἐνταῦθα τὸ ἀναίσθητον· συνῆψε γὰρ τούτῳ τὸ "σεσηπότα". ιοβ 16,8α καὶ ἐλάβετό μου, εἰς μαρτύριον ἐγενήθη τὸ "ἐπελάβετό μου" ἀντὶ τοῦ «καθήψατο». τοῦτο δὲ εἰς μαρτύριόν μοι ἐγενήθη. καὶ γὰρ τῷ ὄντι ἡ ἀνδρεία τοῦ μακαρίου Ἰὼβ πᾶσιν ἐξάκουστος ἐξετέθη. 103

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