The distinction between affliction and enmity

It is to happen; 'for we are not able,' he says, 'according to the truth, but on behalf of the truth.' It is an armor that protects the one equipped and keeps him unharmed. 'Lord' therefore is 'the defender of my life.' He does not say this concerning common life; for many of those reclining toward God and having put on his armor have died the common death, so that I may not say 'all'; but also many violent ones stood by, of whom Naboth is one and many apostles. Isaiah indeed was afflicted. 2 In the approaching of those intending to harm me to eat my flesh. Those intending to harm the soul eat flesh. If anyone is found having flesh, he has strong enemies against him. The flesh is his food. And the flesh, about which Paul says: 'for the mindset of the flesh is enmity toward God' (Rom 8:7), and: 'we are not in the flesh' (2 Cor 5:3); if he were speaking about the sensory flesh, his word would be false; for all the saints, being in the flesh, pleased God while still surrounded by flesh, and they are not able to say: 'we are not in the flesh.' But when someone kills the flesh and casts down its works, he is not in the flesh. Therefore it is said: 'those of Jesus Christ have crucified the flesh with its desires' (Gal 5:24) and they have it having been made dead, no longer acting. The one being crucified has his hands free to do and his feet to go wherever he wills. Therefore those having been crucified with Christ crucified the flesh with its desires, they left it dead, as if to carry the death of Jesus remaining in their own flesh: 'always we carry the death of Jesus' (2 Cor 4:10). 'Lord, defender of my life; from whom shall I dread? In the approaching of those intending to harm me to eat my flesh' (Ps 27:1-2), since they did not find that which they desired as food, 'they grew weak and fell' (Ps 27:2). See then what this signifies.

2 Those distressing me and my enemies, they themselves grew weak and fell (Ps 27:3). They had come to tear me into weakness, to treat me badly. But for them the passion has happened which they intended to inflict on me; for if they had found 'flesh,' they would have devoured me into weakness and consumed me into sickness. But since they did not find 'flesh,' 'they themselves grew weak and fell' (Ps 27:2), having been subjected to famine. 'Those distressing me and...

"My enemies themselves have grown weak and fallen." Not every one who afflicts is an enemy; the good person also afflicts. For many enemies, intending to afflict and surround those against whom they are hostile, are not able to do this unless God permits it. But many also afflict without being enemies. For instance, parents afflict while disciplining children, and masters afflict slaves, and they are not enemies at all.

It can indeed be said that both groups—the afflicters and the enemies—have grown weak and fallen. And this is possible: the afflicters themselves are also enemies, for they do not afflict for the sake of exhortation and instruction. They are not such as it is said of: "He who brings forth wisdom from his lips, strikes a man without heart with a rod" (Prov 26:3), and: "What do you want? Shall I come to you with a rod or with love?" (1 Cor 4:21); these afflicters are not enemies.

But there is a time when the enemy also afflicts; and not by necessity. But what kind of "killing" is meant?—this is not living according to evil activities. He who carries the killing of Jesus does not live licentiously; he has been killed toward licentiousness, he has been killed toward making his belly his god, he holds his members inactive regarding fleshly desires; he does not allow them to be autonomous, for he has purified desires. For it has been said: "Let not sin reign in your mortal body to obey its desires" (Rom 6:12).

If an ambush is set against me, my heart shall not fear. Therefore, how it does not fear nor tremble is explained by saying: "Whom shall I fear?" and: "From whom shall I tremble?" (Ps 56:3), since the expression "whom" seems to exceed the scope of the question. Even if a whole ambush of evil men and powers is set against me, my heart does not fear; even if they kill the body, the heart remains unshaken, my mind is not struck. If a whole camp with great generals comes against me, I have a fearless heart, my mind does not fear. For the multitude of armies is called by this name: Jacob, when he was returning from Mesopotamia and was about to meet Esau, saw an ambush of angels; for how could there not be an ambush regarding one who was about to go against an enemy who was rushing and hating him? And Elisha similarly: an ambush.