The Savior as chosen dart and the piercing word

Nevertheless the Savior is a chosen dart, and the holy ones pierce with a chosen dart in accordance with the Savior, just as the darts of God correspond to Him; thus I say of the one who is pierced: I am pierced by love; and so the Antichrist is a dart of the evil one, and all sinners are darts of the devil, whom he uses against the righteous as referenced in 17.129. Behold a woman, and they counseled for you. If the dart is not burning, yet it holds fire in the mouth so that it may speak and burn you—in hand, in the whole body, in the whole soul—just as God places a bow in the cloud to cease the storm and prevent a flood, so too, in opposition, the evil one uses a bow to dispel calm from the soul, extinguish peace, raise war, and stir up storm. Perhaps the poor and needy are brothers who are upright in heart, poor in spirit, whom the demons seek to cast down. If you see one scandalized and held under sin, behold that he has been slain and his blood flows, which God seeks; for his vital power has perished, and he seeks it from a brother, from a beast, from a faithful slanderer, from one alien to the faith, and from the hand of the aim. But these things may have been said too subtly. Meanwhile, the one who sings makes clear all that has been said, namely: The sinner observes the righteous, I say. For just as on a tablet one clearly depicting is shown, brought forward alongside, one slaying is exposed, the sword is laid bare, already shooting, and his injustice is made evident. For the sinner's aims are not directed at those who have wronged him at those who have conspired against him, nor at those who have given benevolent pretexts for war to defend themselves; but

the focus shifts to the inner transformation wrought by song, which illuminates the prior declarations, revealing the sinner’s perception of the righteous not as accusation but as invitation to witness, where the act of singing does not erase the preceding imagery of conflict and judgment but rather refracts it through a lens of clarity, making manifest what was implicit: that the sinner’s gaze upon the righteous is not borne of hostility but of a dawning awareness, a recognition that persists even amid the surrounding metaphors of darts, bows, blood, and spiritual warfare, where the sacred and the profane intertwine in the human soul’s struggle, and the singer’s voice becomes the medium through which the hidden symmetry between sin and righteousness is disclosed—not as contradiction, but as fulfillment in tension.

The purpose is to bring low the poor person, meaning the gentle, moderate-minded, and humble in heart, whom the Savior also called poor in spirit and declared worthy of the kingdom of heaven.

What word is there for sinners against the upright in heart and the poor in spirit? None at all.

For they have wronged those people not even by directing their own ways toward righteousness.

I think it also occurs against them, the so-called ones: some empty person, not a gentle envy, but one inflamed from diabolical wickedness within them.

Let their sword enter their hearts; let their bows be broken.

Just as the peace of the just returns to him, so let the sword of the impious enter his heart, if the upright one guards himself in heart.

Better is a little for the just than the abundance of the wicked.

Indeed, the word itself has something useful from the outset for the more innocent, and it also contains something secretly said for those who understand to listen more deeply to Scripture.

Therefore the simple thing is this: the rich and the poor stand together, both just and unjust.

But the former seek only as much as the need, equal to righteousness; either they do not obtain it, or they obtain what is to be acquired without injustice, pursuing acquisition through righteousness.

The latter have wholly turned toward acquisition, seeking to gain many possessions, not considering whether they will acquire well.

Thus two things are set before us: a little amount with righteousness, and a much amount with injustice.

Better is little for the just than the abundance of the wicked.

Let us also consider the withdrawn thing: better is it to be a faithful private person, unable even to open the mouth, than to be rich in spoken word and in learning through wickedness or unbelief.

The arms of sinners will be broken, but the Lord supports the righteous.

When you observe that the strength and power of the wicked have been shattered—so much so that they cannot extend their hand to perform a good deed, since their strength is indeed broken—you will recognize that the prophecy has been fulfilled: the arms of sinners are broken.

The one who breaks them is the devil.

Nevertheless, every human being is weak, and whatever relies solely on oneself collapses; thus, each person requires the one who sustains the fallen and raises up the broken.