The Nature of Hope and Double Names

How then are these enriched with all word and knowledge? They are others about whom he was speaking. In the same way, the holy one does not speak only about himself—for he was a teacher—but about all those who have death and have fallen into famine because they neglected their own land. He does not say everything about everyone, but he says everything about others, applying each thing to each.

Since he is a help and a protector for us, because of this our soul waits for him. We know that even if we propose some good things, even if we wish to run toward the beautiful things and wish to bring them to an end, unless he himself cooperates and has mercy, we are not able to establish these things. He is a helper of the needs of which we are in need; he is a protector, throwing forward his own shield so that the adversaries may not be able to wound us.

For in him our heart shall rejoice (Ps 21:6). Others rejoice in strength, in beginning, in status, or in praises, but for us, the cause of joy is the helper and protector himself. And in his holy name we have hoped (Ps 20:9). We hoped in the one who was called upon for us. And since it seems according to the other group—I do not say those who fear the Lord are even in death—to be so, observe: we hoped in a present thing. But no one hopes in what is present, but in what is coming and expected; for 'hope is a thing not seen' (Heb 11:1).

Even if they sometimes say in the manner of a prayer, 'Hallowed be thy name' (Matt 6:9), they do not say let that which is not holy be hallowed, but let it be shown, let it appear holy. Then indeed it appears holy, when he also helps us and protects us. And when we say toward the Gospel, we say many thoughts toward this: 'Hallowed be thy name,' and this was taken to mean: since we carry it, cooperate so that we may not blaspheme it, hallow it, keep it holy in us; for it is said in imperative words. It was spoken in the optative: 'May thy name be hallowed.' And another meaning: since they now carry your name even to idols and to demons and to the womb—for 'God is the womb' of those—when knowledge becomes to men concerning your majesty so that they make no other god, when 'all is in all' (1 Cor 15:28) becomes, your name is hallowed being snatched away from...

May it be, Lord, your mercy upon us, just as we have hoped in you. 'May your mercy be upon us.' This prayer is sent up not because they already possess the mercy; for he did not say, 'Let your mercy be preserved,' but 'May it be, just as we have hoped in you.' For this reason we hoped in you.

Observe how, according to the proportion of faith, he gives gifts, and not to all everything, nor in the same measure, but according to the measure of the faith received; and so also here: 'just as we have hoped.' Some have hoped perfectly, and some not so, but according to a certain progress, or in another way according to an introduction. 'According to the proportion' of our faith, may your mercy be upon us, Lord; for thus we hoped.

Regarding David, when he changed his face before Abimelech (1 Sam 27:1-4), and released him, and departed. To those who read the royal histories, the present narrative is clear. How intensely David was being pursued by Saul and was about to be captured, he departed to Gath toward King Achish. It is here that Abimelech is named. The word is a double name; for double names are also found in the Scripture, such as regarding Moses' father-in-law; and Jethro is called also Reuel. And Thomas is called also Didymus. And many such double names exist; Matthew seems to name Levi in Luke (Luke 5:27). But he is not he, but Matthias who was established in place of Judas, and Levi are two double names. This is evident in the Gospel according to the Hebrews.

Therefore, it is possible both the king of Gath, Achish, and Abimelech to be said. And it is possible also to impose it otherwise; many of the kings are named by a common name and a personal name, just as all those who ruled Egypt are so named Pharaoh. And their names are found, such as Sumach, Necho, as it is a name of the office, Pharaoh, while among the Romans it is Caesar. Therefore, it is possible also this: that Achish has the name of the office, and Abimelech is his personal name. So that if he has it, the mind does not struggle. You wish, then, the one to be the name of the office, and the other the personal. This is what the grammarians say, distinguishing for the sake of the personal name; for the personal name is also spoken of as being divided; it is divided for the sake of the personal name.