say that he has promised that he will be an enemy to his enemies. A *And the congregation of the peoples shall compass thee about.* Do not suspect anything human even here. For even if the phrasings are such, the meanings are nevertheless worthy of God. What then is, *shall compass thee about*? It means, it shall sing to you, it shall praise you; it shall follow you with abundant good and honorable words. For because they used to do this by means of choirs, standing in a circle in the temple and at the altar, and thus offering their thanksgivings, he signifies their praise by the very form of their standing. And what he says is equivalent to: Avenge, bring aid. This will render you exalted even among your enemies, and will cause your people to adorn you with many praises and hymns. See how he seeks not what is his, but everywhere what is God’s. For he desires that He be glorified and honored everywhere, both among enemies and among his own people. B *And for this, return on high.* For this—for what? For the congregation, he says; that is, on account of it, "return on high." Exalt us, raise us up, make matters high and lofty, make it [the congregation] brighter and illustrious, lead it back to its former prosperity. See, moreover, how he mixes doctrine with prayers in every place. For when he had said earlier, *Have mercy on me and heed me* (Ps. IV, 2), he turned his discourse to counsel, saying thus: *O sons of men, how long are you of heavy heart?* And here, when he had said, *Return on high, O Lord* (Ibid. v. 3), he subjoins: C *9. The Lord shall judge the peoples.* Another, however, says, "The Lord shall debate." He teaches those who think that all things happen by chance and heedlessly, that a certain providence presides over affairs, which demands an account of the things that occur. By judgment, moreover, he here speaks of both the future and the present. For there it will be universal and manifest; but here He exacts penalties in part, both rousing the more sluggish and drawing the more faithless to consider the providence of the whole world. *Judge me, O Lord, according to my righteousness.* Another says, "According to my right." *And according to my innocence upon me. 10. Let the wickedness of sinners be brought to an end.* Another says: "Let vexation be carried out against the impious." *And thou shalt direct the just.* Another, "And you shall establish the just." How is it that, while elsewhere he says, *Enter not into judgment with thy servant* (Ps. CXLI, 2), he here says, *Judge me according to my righteousness*? Because this is one thing, and that is another. For he who says, *Enter not into judgment with thy servant*, signifies: "Do not enter into judicial contention with me; do not examine my life by comparing it with your benefits." And on this account he further subjoins: *For in thy sight no one living shall be justified*, that is, if he should contend with you in judgment. D Here, however, he does not say this; for he does not wish to contend in judgment with Him, but in comparison with himself. And therefore he says, *According to my righteousness*, that is, "According to the righteousness that is mine." By righteousness, moreover, he here speaks of not having initiated a quarrel with wicked hands; which he said above, *If I have done this*, and the things that follow. The same, however, is signified by that phrase, *According to my innocence*; "According to this," he says, "I wish to be judged." Great is the confidence of the just man here as well. These things, furthermore, he says under compulsion. And how? Because many foolish people had conceived a bad opinion of him from the things he was suffering. For most foolish people are accustomed to blame life itself from the calamities that occur, which is what also happened to Job. Wherefore they even said to him, as though he had done something evil: *You have not been scourged worthily for your sins* (Job XXXIII, 27). The barbarians also thought that Paul was some wicked man and a malefactor, because a viper had seized his hand, and for this reason they said: *The vengeance does not allow this man to live, though he has been saved from the sea* (Acts XXVIII, 4). Furthermore, Semei also called David a murderer, passing judgment upon him on account of this wretched calamity (II Reg. XVI, 7).
*8. Lest, therefore, the same thing happen also to you, come, let us discourse about these things for a little while.* For I hear many saying: "If God loved the poor, He would not allow them to be poor"; and again others, when they see someone suffering with an infirmity or a long illness: "Where are his alms? Where are his good deeds?" Therefore, so that you do not sin in these matters, let us speak about them clearly and distinctly. For if a man who is wise can neither hate the good nor love the bad, how do you dare to say of the Lord that God hates those who are in poverty, even if they be possessed of virtue, while He loves the rich, even if they be vicious and wicked; opening a mouth that is cursing and blaspheming, and not discerning the gravity of the absurdity?
Whom God loves.
— Therefore, so that you do not sin in such matters, learn what God loves and hates. Whom, then, does God love? Him who keeps His commandments. *For I will love him*, He says, *and I will come to him* (John XIV, 21, 23): not him who is rich, not him who is healthy, but him who obeys my precepts. Whom, moreover, does He hate and turn away from? Him who does not do His precepts. When, therefore, you see someone who does not keep His precepts, even if he be healthy, even if he abounds in wealth, reckon him in the number of those who are held in hatred; but count the man who is possessed of virtue, even if you see him sick and oppressed by want, among those who are loved. For friendship does not consist in these things, but in those. Do you not see even in human affairs that the friends of kings go into the greatest dangers in wars, receive wounds, and set out abroad? Have you not heard what is written: *Whom the Lord loves, He chastises; and He scourges every son whom He receives* (Heb. XII, 6)? But many, he says, are offended seeing these things. Not because of the things themselves, but because of their own stupidity. For here, the reward of labors is not given to us; but here indeed are the stadium and the arena: later, however, there will be prizes and crowns. In the time of the struggle, therefore, and on the day of the pancratium, do not seek rest and remission of soul: and do not confuse the times. But many, he says, are weaker. But God has provided for these also; and He has permitted many just men to live in prosperity here as well, not for their own sake, but for the sake of the weaker. Wherefore, even if those who are in affliction offend you, let those who pass their life in rest edify you in return; and if those who use their prosperity [wickedly] overthrow you, those who are upright [in their prosperity] set you straight.A affliction and punishment. Have you not heard Christ saying: In the world you shall have tribulation (John 16:33)? Why then do you seek rest, when He has said these things? Have you not heard Him saying: The world shall rejoice; but you shall be sorrowful (Ibid. v. 20)? Therefore it would be logical for the more foolish to be scandalized if the opposite of what He said came to pass; but if all things proceed according to consequence, why are you scandalized? And why, he says, did God decree it so? Do not inquire, nor be overly curious. For the clay shall not say to the potter: Why have you fashioned me thus? (Rom. 9:20). For this reason the prophet also rebuked the Jews, because while filled with innumerable evils, they were overly curious about the ways of God, saying: They desire to know my ways, as a people that has done righteousness, and has not forsaken the judgment of their God (Isa. 58:2); they act like a servant who has offended and is liable for innumerable crimes, neglecting to appease the master's anger, [but] demanding an account of him as to why he has done this. Do not therefore inquire into these things, but rather weep and lament, and wash away your own evils. I say this, not because I am at a loss to provide an account, but because I wish to tumble you out of this excessive curiosity into concern for your own salvation. Why then did He so ordain? Because He spares the human race. For He assigned the labor here, where life is short; but He has stored up crowns for the future, where life is ageless and unending. And this labor is quickly dissolved and passes away, but those things remain immortal and never have an end. Otherwise, it also trains souls for the love of virtue. For when one chooses it even with labors, never receiving a reward, one learns to be disposed toward it with great precision; and when one flees vice even with pleasure, never enduring punishment, one is trained to hate and avert from it. So that from this, one will acquire a habit of aversion toward wickedness and of love toward virtue. There is also another reason. And what is this? That tribulation most of all whets [the soul] for philosophy, and makes it stronger. And with this again another. What is this? He wishes to teach [us] to despise present things, and not to be fixed or bound to them. For this very reason He has assigned both tribulation and labor, and has made these pleasant and bright things easily destructible. Let the wickedness of sinners be finished, and You shall direct the just. What is, Let it be finished? Bring, he says, punishment, and you will stop them from wickedness. For just as putrefactions yield to bitter medicines, and to cauterizations and incisions; so also is wickedness restrained by punishment. B
9. Those who weep for those who are not punished here for sin. — Since we know these things, we ought not to weep for those who are being punished or chastised, but for those who sin with impunity. For the first evil is to sin; the second, for those who sin to attain no remedy. Or rather, one might rightly say that this is the first, and by far the most grievous. For just as it is not the being ill that is grievous, but the sufferer not being treated; nor do we simply mourn one who has a putrefaction, but one who lies idle, and does not receive medical hands — yet one who is being cut and cauterized, we would say is in need of health, not looking at the pain from the incision, but at the health from the incision— so also must we be disposed regarding the soul; not to weep and mourn for those who are being punished (for they are being drawn toward health), but for those who sin with impunity. And if punishments are a hindrance to wickedness, he says, why do we not give an accounting of [our] sins each day? Because if this had happened, the race of men would have been snatched away beforehand, and C the time for repentance would have been destroyed. Consider, for example, Paul. For if he had paid the penalty for the persecution, and had been destroyed, how would he have had time to repent, and after repentance to work innumerable good things, and, so to speak, to lead the whole world from error to the truth? Do you not see even physicians, when someone is covered with many wounds, not applying as much treatment as the nature of the wounds requires, but as much as the constitution of their strength will bear, lest, having treated the wounds, they carry off the patient? For this reason God neither punishes all at once, nor all according to merit, but quietly, and by giving way; and often by punishing one, he has made many sober through him. This also frequently happens in the body; the cutting off of one limb has provided health for many others. Consider the affectionate soul of the just man, how everywhere he seeks what is commonly beneficial and the removal of wickedness, not so that he himself might take satisfaction from his enemies, but so that the enemies might cease from wickedness. Let us therefore everywhere look to this, how things of wickedness might stand still, and let us lament those who are in it, even if they are clothed in silken garments; and let us call blessed those who are in virtue, even if they struggle in extreme poverty, entering into the mind of each from the outside. For then we will touch one’s wealth, and the other’s poverty. For what if he is wrapped in a bright garment on the outside? In what does he differ from the workshops, and the trees that hold them up? In what is this man more well-to-do than those who take them to sell? But the wealth of the just is not like this, but permanent and set fast. But if the rich do not perceive that they are in poverty, it is nothing surprising. D Not even those seized by frenzy gain a perception of their disease, and for this reason they are especially pitiable, not blessed. For if they had perceived it, they would have run to the physician; now, this is the most grievous thing in wickedness, that while in it, they do not even perceive that they are in it. Do not, therefore, look at the fact that the rich man rejoices in his wealth; but for this very reason especially weep for him, that he does not even perceive in what great evil he lies. For it is not human to boast in these things, but of the utmost irrationality. And You shall direct the just. What is this? For when the wicked are punished, he says, the just become more attentive. So two goods [result] from this; for those [wicked] withdraw from wickedness, and these [the just] approach virtue more. For just as a healthy person seeing someone being cauterized or cut becomes more attentive regarding his own health; so also here. For indeed many of those at that time were being scandalized, and of those who seemed to themselves to be attentive, they were still disposed in a more incomplete way toward the prosperity of the wicked. Therefore he also said elsewhere: My feet had almost slipped.
because I envied the wicked (Ps. LXXII, 2). And another again: Why does the way of the wicked prosper (Jer. XII, 1)? Even Job sought many such things. But at that time they spoke and sought these things while being in a more incomplete state; now, however, no one who is troubled by these things is worthy of pardon, he who has learned so many and such great tenets of philosophy, and has received such doctrines regarding the future, and has been instructed more clearly concerning hell and the kingdom, that there each one shall receive according to his merits. A Scrutinizing the hearts and reins is God the just. 11. My help is from God, who saves the upright in heart. Another: The examiner of hearts and reins is God just, my defender. And another: God is just. The Seventy, however, said it thus: Scrutinizing hearts and reins is God. Just is my help from God. He stated that He will judge the inhabited world; he says next also how He will judge. He said that He needs no witnesses, no proofs, no demonstrations, no written records or legal instruments, or any other such thing; for He is the one who knows even the things that are secret. Let not, therefore, any foolish person say: And how will He judge such a world? For the One who created it when it was not, He shall judge it when it has come to be. By "reins" here he refers to the secrets of the mind, which are the innermost, the deepest things, signaling this by the positioning of the part.
10. What is, Scrutinizing? What another said, Testing. Even if the expressions are human, yet the meanings are appropriate to God. For just as Paul, when he says, He who searches the hearts (Rom. VIII, 27), uses "to search" to mean to know openly, so also here "scrutinizing" means perfectly possessing the knowledge. To examine, moreover, is to lay bare, which is a mark of perfect knowledge, as also Paul says: All things are bare and laid open to His eyes (Hebr. IV, 13). B What things should be sought. — My just help. Another: My just defender. What is, My just help from God? By right and merit it shall come to me from God; for I ask nothing unjust. Wherefore, if we wish to obtain help from above, such things should be sought as also possess the reasoning of justice, so that by the nature of the petition we may draw to ourselves the help of Him who saves the upright in heart. This is His office, this is His custom. Since, therefore, I have neither provoked with injury, nor do I desire to take vengeance, for this reason my help shall be just from God. Knowing these things, therefore, let us seek nothing such as would forbid the giving. For when you petition against enemies, the help you seek is not just; for it is contrary to the law of Him who provides. Likewise, when you petition for riches, when for beauty, when for anything else that pertains to this life, which passes away, this is contrary to the philosophy of the soul. Let us seek, therefore, so that we may also obtain. C 12. God is a judge just, strong, and patient, and not bringing wrath upon every day. Another says: Threatening every day. The Hebrew, however, says: In all life. And another: Threatening, being angry, not punishing. Now what he says is of this sort. If He is just, He will altogether desire to punish the wicked; if He is strong, He will altogether be able to. And where, he says, is the clemency, if He will judge justly? First, indeed, in this, that He does not inflict punishments immediately, and especially in this, that He has already remitted all sins through the laver of regeneration; second, however, in that He has also given repentance. For if you think that we sin daily, then you will see most especially the ineffable magnitude of His clemency. D Which indeed also signifying, he subjoined, saying: God is a judge just, strong, and patient. Do you doubt why, when He wills and is able, He does not punish? Learn, he says, that He is patient, and not bringing upon wrath every day. For lest any foolish person imagine that He does not take vengeance on account of weakness, he indicates the cause of the delay: that His patience has great spans and a great measure. Because, therefore, He is meek and patient for this reason, that He might lead you to repentance, when this medicine profits you nothing, He also takes vengeance. We, therefore, are worthy to be punished every day. For were it not so, he would not have posited that as something great: Not bringing wrath every day; but he says this as if for things indeed requiring it, yet the clemency of God restraining the just punishment. You see how here also he shows God removed from harassment, and calls punishment "wrath"? For no one brings wrath upon another; but he himself indeed has wrath, yet he brings the punishment upon another. Nothing else, therefore, does he signify than punishment, when he says: And not bringing wrath every day. And how does he say, Every day? Let each one enter into his own conscience, and then he will see. For to let pass the secret sins of each one, who will escape these common ones? And what are these? What is the day in which we do not pray sluggishly, and with great negligence? That this also is worthy of wrath, can be known from hence. For tell me: if you had approached a judge yawning, and had been convicted, would he not have immediately taken vengeance upon you, and sent you into exile? Certainly, you say; for he is a man. And what then? For if a man has been affected by an insult, it would not be right that he become angry; for by him has he been affected with insult who is his equal in honor: but God, being affected with insult, justly shall have brought the punishment; for greater is this sin than that which is committed against a man. And a man indeed does this, seeking what is his own: but God [seeks] what is yours. Wherefore on this account also He might more justly be angry. For it is not the same to despise those who seek their own, and Him who [seeks] what is yours. For this [index: entries preserved]
A reason, although this defense has been preempted by us, [we are] indeed vigilant in those matters, [but] in these we are quite supine. And lest those who hear that He is long-suffering should become more slothful, He added: *If you do not turn, He will whet His sword.* Another says: *He will sharpen His blade.* *He has bent His bow and made it ready.* Another says: *He will stretch [it]. And in it He has prepared vessels of death; He has wrought His arrows for those who are burning.* Another says: *For burning.*
11. What will those who call God anthropomorphic say here, from the fact that He is said to have hands and feet and eyes? Are there, then, bows above, and arrows, and a whetstone, and a blade, and a quiver? And yet another says: *At your looking, the mountains shall be troubled.* And this same one: *Who looks upon the earth and makes it tremble.* If, by merely seeing the earth, He melts the nature of stones, how much more shall He be able to do this to humans? Why, then, B when He is able to destroy the inhabited world by merely looking—or rather, by merely willing (for He who made it by will alone, it is evident that by will alone He is also able to destroy it)—is He said to have a sword and a bow? For if *in His hand are the ends of the earth, and those who dwell in it, as locusts*—and *all the nations shall be reckoned as a drop from a bucket, and as the movement of a balance*—and His angel also, going forth, in a brief moment of time slew one hundred and eighty-five thousand; what do I say "angel"? Flies and caterpillars and worms destroyed the army of the Egyptians; where is there need of a bow there? And where of a blade? Why, then, have these things been said? Because of the dullness of the hearers, and so that, by names familiar to them as weapons, He might shake their mind. For He in whose hand is the breath of us all, and before the face of whose cold no one shall stand, how does He have need of weapons? But, as I said before, because of the dullness and insensibility of the hearers, these things were said in such a way. And what is, *and He will whet*? *He will sharpen.* Is there, then, need of a whetstone? And of rust around the blade? And who, with any sense, would endure to interpret these things as they are said? But, as I said before, He depicts the punishment through all these figures, and proceeds to the duller things, so that even the extremely foolish may perceive that one must not sit by the words, but must derive from them senses worthy of God. If, then, anyone is perplexed as to why anger and wrath are spoken of regarding God, he will be much more perplexed for the sake of these. If, however, these things are not to be taken as they are said, but in a divine manner, it is clear that those things concerning wrath and anger are C also such [as are] to be taken, in order to reach the dullness of the hearers. On this account, He was not even content with the things said, but proceeds still further toward the more human, increasing the fear. For He does not only introduce Him having a sword, but also arming Himself. Because one is not similarly afraid hearing that the blade is being sharpened, and that the bow is in hand, He shakes the mind of the hearers by human images, saying: *He has bent His bow, and made it ready*; frightening the hearer, and at the same time exhibiting both [His] long-suffering and [His] wrath. For He did not say "He released" [it], nor "He took" [it], but, *He bent and made ready*; that is, He is ready for the dispatching. And what do you marvel, if such is said in the Old [Testament], where even in the New, John, discoursing to the Jews, says something of this kind? *And now the axe lies at the root of the trees.* What then? Does God imitate a woodcutter chopping wood with an axe? And are the axe and the wood to be taken [literally]? Far from it; just as neither the chaff and the wheat, when he says: *Whose winnowing fan is in His hand, and He will thoroughly cleanse His threshing floor, and the wheat He will gather into His storehouse, but the chaff He will burn with unquenchable fire.* What, then, is the axe? The punishment and the chastisement. And what are the trees? Men. And what is the chaff? The base. Who is the wheat? The good. What is the winnowing fan? Discernment. So also here, the sword, and the bow, and the arrows are the chastisement and the punishment. Then, by the *bending* and *making ready*, He represented the delay, and that the punishment is indeed distant, yet not far distant, but is at the doors.
He says that the *vessels of death* are the arrows. Just as vessels of agriculture are those that perform agriculture; and of navigation, those that prepare us to sail; and of weaving, those that perform the weaving; so also are vessels of death, those that work death. Then, interpreting what the vessels of death are, He adds: *His arrows*, showing the speed of the punishment, when He wills. And what is, *for those that are burning*? For those being punished, for those being chastised. Then, is not the fire sufficient, but is there need of arrows? You see that everything has been said D metaphorically and emphatically, and so that through all of them fear might be increased? For what He is saying is such as this: He has prepared the punishments for those who are to be punished. But if He had not said [it] in this way, He would not have struck [them] so; but now, having mentioned arrows, and sword, and bow, and dispatching, and bending, and vessels of death, and conflagration, by the variety of names He increased the agony. Then, comforting the fear again, He added: *For those that are burning.* For so that none of the more foolish might think that He is bringing His hand upon all, and is armed against all, He added: *For those that are burning.* Which also Paul intimates about the ruler, saying: *For he does not bear the sword in vain.* If, in the case of rulers, the sword does this and causes fear, much more so in the case of God. And this is a sign of no ordinary philanthropy: to frighten and magnify the punishment through words, so that by experiencing it in reality we might not experience it.
B 15. And he clarifies the word by means of the “vibrating,” indicating the vehemence and sharpness of the punishment; but by “He hath bent,” he indicates the closeness; and by “He hath prepared,” he indicates that which will absolutely come to pass, if they do not change. By “Ardent,” he points out those who are liable [to punishment], so that by being instructed through all things, they might restrain the wickedness. But if these [signs] were of anger and rage, he would not have predicted that he was about to attack. For anger does not do this, but the opposite, especially when it has reached its peak and is on the point of inflicting the punishment and of preparing the means for it. Enemies at any rate, and those who wish to inflict punishment, not only do not speak of it, but even attack while hiding it, so that those who are to be punished, if they learn [of it], might not be on their guard. But God is not like this, but quite the contrary: He foretells, and delays, and frightens with words, and does everything [He can], so as not to bring about what He threatens. He did this also in the case of the Ninevites. For there, too, he bent the bow, and vibrated the sword, and prepared the arrows, and yet did not inflict the blow. Does the Prophet’s “bow and arrow and sharpened sword” C not seem to you to be words, when he says: “Yet three days, and Nineveh shall be overthrown” (Jon. 3:4)? But he did not let the arrow fly; for it was not prepared to be let go, but to be set aside. For soldiers, indeed, arm themselves for this reason, that they may punish; but God [70] is not like this, but [He does so] that, having rendered them more modest by fear, He might withhold His hand from the punishment. Let us not, therefore, be troubled; for there is terror in the words of greatest kindness, and the more intolerable the things He speaks of, the more He says them out of great gentleness. For parents also, when they do not wish to punish their children, raise their anger through threats; thus He also, because He does not wish to punish, makes the fear more grave through words. He even says that He has prepared Gehenna, that He might not cast [anyone] into Gehenna; and for this reason even in the Gospels many words are stored up concerning punishment, and more than concerning the kingdom. Because, indeed, for those who are dimmer of mind, D not the promise of good things so much as the fear of torments leads to virtue and leads away from vice; for this reason He dwells more on these, and lays them out constantly. Let us not, therefore, be afflicted by distress when we hear heavy words; for they contain great profit in themselves; but considering both His patience and His just judgment, let us not despair of salvation: for He is patient; let us not be of a sad spirit: for He is just; here indeed showing much patience, but there assigning those who have not profited here to the experience of punishment; which, for it not to happen, let us here already cast off the punishment. “Behold, he hath travailed with injustice.” The Hebrew, however, instead of “hath travailed,” [says] *Jebul*. “He hath conceived sorrow.” Another, “And when he had travailed.” “And he hath brought forth iniquity.” Another, “Deceit.”
16. “He hath opened a pit, and digged it, and shall fall into the pit which he hath made.” Another: “Into the destruction which he hath made.” He said that God is prepared for punishment; he said that He sends forth punishments: through this he has corrected and rendered the hearer modest, by having shown him that supernal wrath is hanging over him. He teaches him subsequently by showing even from the facts themselves, that before the punishment, vice itself is the penalty. Which indeed Paul also, demonstrating, used to say: “And receiving the reward which was fitting for their error in themselves” (Rom. 1:27); and he brings into the middle those who have suffered the extremes from wickedness. For because many of the more thick-witted are then especially accustomed to be restrained and become more moderate when they see those who have suffered; for this reason he himself also brings them into the middle. Thus also Christ does, who, when He had discoursed much about Gehenna, brings into the middle also those who are cast hither: for instance, the rich man who was there in the time of Lazarus (Luc. 16:19 et seq.), the foolish virgins, in addition to this the one who had hidden the one talent (Matth. 25:1 et seq., 24 et seq.); and in the present life those who had been buried in the tower, and whose blood Pilate mingled with the sacrifices (Luc. 13:1, 4). Thus also Peter, when he had discoursed much about Gehenna, then struck them most, when he brought into the middle those affected by the punishment, and showed before their eyes the punishment of Ananias and Sapphira (Act. 5:1 et seq.): which indeed Paul also did in the case of the magician (Act. 13:11). He confirms this also in another way, when he remembers those who had been in the wilderness, speaking thus: “I would not have you ignorant, brethren, that all our fathers were under the cloud, and all were baptized into Moses, and did eat a spiritual food, and did drink a spiritual drink [71]; but with most of them God was not well pleased, but they perished and fell” (1 Cor. 10:1-5). For because he had discoursed concerning future things—concerning Gehenna, I say, and pain, and punishment—he offers proof of these from past things as well, bringing into the middle those who were smitten, those indeed by the serpents, the others by the destroyer. Which indeed David here also does, speaking either of Achitophel or of Absalom. Some, therefore, say [the words] were spoken concerning Achitophel. For it was not his [David’s] place to say, “Spare my child Absalom,” and after his fall, “Who would give me death in thy stead?” (2 Reg. 18:5, 35) and [to] say these things now; but those things he spoke under the prompting of nature, while now [the passage] is spoken as if inspired by the Spirit. But whether it was spoken concerning Absalom or concerning Achitophel, the things which were said must be considered; for the persons [themselves] are not of great concern to me. He who diggeth a pit before his neighbor, he shall fall into it himself; and just as women in labor are torn apart by their pains, so also the one who creates deceit, before he affects his neighbor with injury, is himself torn apart and tormented, and is affected not by some light, but by a most vehement pain. Wherefore, when he wished to show the bitterness of the pain, he called the pain [the process] of birth. For when Scripture wishes to show some intolerable pain, it describes it by the name of birth-pains. Hence elsewhere it says: “Birth-pains have taken hold of the inhabitants of Philistia” (Exod.
15. 14). There it hints at two things: the intolerable nature of it, and the unexpected nature. And Hezekiah says: “For the birth-pains have come to the one about to bring forth, but she has not the strength to bring forth” (Isai. 37. 3), indicating his intolerable fear and pain through the imagery of birth-pains. So also the prophet here. For even if a person is a thousand times wicked, the judgment of conscience is not corrupted; for it is natural, and implanted in us from the beginning by God. Even if we persist in thousands of contentions, that [conscience] stands by, crying out, chastening, condemning; and there is no one among those living in wickedness who does not endure a thousand pains, both when planning evil and when carrying the plan into action. For what was more wicked than Ahab? And yet, consider how much pain he felt when he coveted the vineyard (3 Reg. 21. 4). Being a king, and having power over all, and having no one to contradict him—since he could not bear the verdict of his conscience, he entered [his house] sad, looking down, confused, B bearing much gloom upon his face, proclaiming the conviction of the judgment of conscience upon his countenance, and not being able to conceal the pain that was born in him from his distress. Thus, then, he was even exposed by his wife. The traitor, however, who had slipped into such great wickedness, since he could not bear the pain from the tribunal of his conscience, even tied a noose and thus ended his life (Act. 1. 18-19). As, therefore, the one who lives in wickedness suffers such things, so the one who lives in virtue enjoys tranquility and a settled mind. But observe: if anyone wishes to avenge himself on someone, or begin unjust acts, see how many dreadful things he suffers. He is filled with anger, he is cut to pieces by rage, he sets in motion a thousand waves of thoughts, he treads a thousand paths; fear, agony, and trembling come upon him, as anger cuts him and fear shakes him, [wondering] how he might succeed, how he might carry it out; and before the person he intended to wrong is harmed, he destroys himself. But the man who has cast out anger is freed from all these things; and with good reason. For of his own mind he is the master, and has brought the whole thing to completion; but the other is no longer [master], but needs both time, and place, and guile, and wickedness, and weapons, and devices, and clashes, and flattery, and slavery, and hypocrisy. Do you see how easy virtue is, and how difficult wickedness is? How the former is tranquil, and the latter full of turmoil? Describing this, then, the prophet was saying: “Behold, he travailed with iniquity, he conceived pain, and brought forth lawlessness.” From this it is shown that iniquity is not according to our nature, but is something alien. Hence it also weighs [us] down, and until we are rid of it, it wraps us in birth-pains. For even a fetus, until it is fully formed, lies in the womb according to nature; for this reason it remains, and causes no pain. But after it is matured, if it remains inside, its presence there is against nature; hence birth-pains occur. Wherefore nature, being troubled, is forced to push it out, since it has done its work and brought it to completion, and can no longer bear it. But in that case [of the woman], there is first conception, and then birth-pain; here, however, he first travailed, and then conceived and brought forth. What, then, is to be said? That in the one case the birth-pain is at the time of delivery, but here the birth-pain is from the beginning. For as soon as one has planned something wicked, and before establishing it in the mind, there is tumult and agitation in the mind. 102 For in the case of the woman, the seed once deposited is itself also formed toward the structure of what is being born; but in the case of those weaving guile, this thought is deposited today, and another tomorrow; and there are infinite deposits of these wicked things, and every single day there are C conceptions and birth-pains destroying the mind that brings them forth. For the place is not like that in the case of women; but just as with vipers, they tear open the womb, and the young ones come forth tearing the sides; so also is it in the case of guile and iniquity. But even if we argue a thousand times, we will not be able to represent in words the agony which the wicked endure. Therefore, also, someone says: “The wicked one alone shall drain the evils” (Prov. 9. 12). For what is more grave and painful than the one who is envious, who is plotting, who is lusting after the things of others? More cruelly than any executioner do these passions scour the soul. 14. So, with good reason he called such thoughts birth-pains. But just as women bring forth from intercourse, and if the bodies are healthy, the offspring are born healthy; but if they are corrupted, they imitate the nature of the parents: so also is it in the case of thoughts. If you associate with good thoughts, such will your offspring also be; if with wicked ones, and you do not pay attention, you will receive much harm from them. Hear, then, what the prophet says: “From your fear, O Lord, we conceived in the womb, and we travailed, and brought forth a spirit of salvation” (Isai. 26. 18). But in those from the devil: “They have broken the eggs of asps, and they weave a spider’s web” (Isai. 59. 5). Let us flee, then, the wicked. For how is it not absurd, when it is possible to conceive and bring forth from God’s commandments, not to wish for this, but to pursue the intercourse of the wicked, doing the same as if a woman who had the power to be joined to a king, would not endure it, but instead of him chose to take a robber and a housebreaker as a companion? “He has dug a pit, and hollowed it out, and he shall fall into the ditch which he made” (Prov. 26. 27). Again he uses metaphors; D as if, through the [image of] birth-pains, he were indicating the pain, so through the pit he signifies the difficulty of escaping. “And he shall fall into the ditch which he made.” Which another says: “He who digs a pit for his neighbor shall fall into it” (Prov. 26. 27). And this is also of God’s loving-kindness, to assign such a nature to plotting that the nets turn back upon those who plot, so that even from this they might desist from the battle and device against their neighbor. This also happened in the case of Moses. For he who was about to be destroyed was saved; but Pharaoh, through the very path which he plotted against the infants, himself perished by it. For having ordered the infants to be destroyed, he forced the mother of Moses [to cast him out] because of the fear.
but when the daughter of Pharaoh had taken up the wicker basket from the river, and had found the infant, she reared him; and that wretched man destroyed them all. Hence, the cleverness of God shines forth most brightly, and there is a great chastisement for the wicked, and delight for those who escape. Thus it happened also in the case of the illustrious Joseph. For when his brothers had cast him into servitude, they suffered many things, and while they did him no harm at all—but actually helped him—they themselves endured that tragedy. But since many such things can be said, consider also things on high.
He who invades what belongs to others destroys himself. B Did someone invade what belongs to another? He has destroyed himself. For he often even helped him whose goods he invaded, but betrayed his own soul. Did someone do an injury? He has pierced himself with a sword. For to be ill-treated is not to suffer evil; rather, to have acted in an evil manner is the chief way to suffer harm. And therefore Paul also counseled to be injured rather than to injure (1 Cor. 6:7), and Christ, to be struck on the cheek and not to strike back, but even to offer oneself to suffer (Matt. 5:39). This is the mark of the greatest strength; this produces patience; this makes the soul strong; this makes it more powerful than all the passions of the mind. For he who does an injury to another, or beats him, or insults him, is first himself conquered by the passion of the mind C and reduced to slavery, and then he seems to do injury to his neighbor; but he himself has suffered worse things, reduced to the extreme of slavery. 17. His pain shall be turned upon his own head, and his iniquity shall descend upon his crown. And they think these things are said concerning Ahithophel and Absalom; for the head of each descended to punishment. For the one ended his life using a noose, but the other, when he had come under a tree and had been suspended by his hair, hung there for a long time. Thus also Judas ended his life by a noose, knowing that he had done all these things to the ruin of his own head. And Ahithophel, seeing that David would surely prevail, strangled himself; but Absalom hung against his will, and he was not taken out of the way at once, but was suspended as if in a court of law and affixed to the wood; and God, delivering sentence from on high, [left him] hanging for a long time, scourged thereafter by his conscience. For he himself desired to dip his right hand into his father's throat; D but the father even so asked the soldiers to spare him. And he was so free from vain glory that he mourned him even after his death. And that you might know that what happened was not of human industry, but was entirely of divine judgment, his hair and the tree bound him, and [nature] delivered him over to a brute animal, and in place of a rope there was his hair, in place of wood/gallows was the tree; and in place of a soldier, a mule brought him. Consider the wonder of it. When he suffered these things, no one of his own men dared to approach him, and take him down, although such a space of time had passed. But God had provided this, so that he would not be taken down, nor brought to his father in bonds, because the fatherly affections had indicated a willingness to show him pity beyond measure; and what is even more admirable, he who reconciled the father to him, he himself killed him, being almost like a vehement accuser; but he indeed killed him, yet God passed the sentence.
15. For that the sentence was carried from on high, hear how he himself demonstrated this: for when he had said, And his iniquity shall descend upon his crown, he says: 18. I will confess to the Lord according to his justice, and I will sing to the name of the Lord most high. Let us give thanks, he says, not rejoicing in the slaughter of others, but accepting the judgment of God. And who can give thanks to Him according to His justice? And who will praise Him as He is? No one. What is, According to His justice? That is, on account of His justice. And I will sing to the Lord most high. For the victory is His, the trophies are His, not mine. For just as in wars, when a king has conquered, they lead choirs and sing, bringing praises to him; so too will I do, he says. Therefore he did not say, "I have confessed," but, "I will confess": signifying that he is not oblivious of benefits even after he has obtained them, nor does he become more negligent, but he is vigilant: not that God needs these things, but because this is useful and profitable for us. For just as He used to accept sacrifices, not needing sacrifices (For if I am hungry, He says, I will not tell you [Ps. 49:12]), but leading men to His own honor: so too He accepts hymns, not needing our praise, but desiring our salvation. For it is a matter of great care to God that we should grow in virtue.
Communication with God increases virtue. Nothing, however, promotes virtue as much as to dwell and converse with God continually, and to give Him thanks and sing to Him perpetually. But he sings to God while marveling at His just judgment and His long-suffering. And where, he says, is His long-suffering in the tyrant being killed? Surely it is greatest. For He left him for a long time, so that he might come to repentance: and He gave him the kingdom to hold, so that when he saw the house in which he had grown and been reared, and the signs of his father, he might come to repentance. For if he had not been a savage beast, and had not had a heart of stone, all those things were sufficient to lead him back: the table of which he was a participant with his father, the house, the seats, where words had reconciled him—even when he had committed such a slaughter: with these there were also other things, which were sufficient to soften him. For he had heard that he [David] was a fugitive and wandering in uncertain settlements, and enduring grievous evils. But if not even these things softened him, it was necessary for those things which had happened to Ahithophel to chasten him—the noose, specifically, and death—so that through all these things he might come to repentance. For he was not ignorant of what had happened to his friend. And what fault of the father was he bringing forward to do these things? That he had removed him from his sight? But on that account he ought to have admired and looked up to him, because when he had killed his brother, he had borne it with a gentle spirit. But when no charge could be laid against him, but he was held by an untimely desire, and that when his father was already an old man, and there was an expectation at the gates, he did not wait even a little. How then [...]
[105] A ...and how did he not consider that even having conquered, he would have a life more miserable than all others, being defiled and unclean, and [miserable] even from his trophy? 16. Where now are those who bewail poverty? How are these things not far more grievous than any poverty? Than any disease? Than any pain? He said nothing of the sort to himself, nor did he even break out in frustration, nor did he lament, saying: "Truly I am receiving fine rewards, I who meditate on his law day and night, I who am in such honor, having become more humble than all; I who spared my enemies, have been delivered into the hands of a lascivious lad." He said nothing of the sort, he did not consider [it], but bore all things with philosophy, having one consolation in what was happening: that God knew these things were occurring. Just as the three children also said: "But if not, let it be known to you, O king, that we do not serve your gods, [76] and we do not worship the golden image which you have set up" (Dan. 3:18). If someone had said to them: "And with what hope do you die? What are you expecting, and what are you hoping for after death, [and] after the fire (for the expectation of the resurrection was not yet)?" they would have heard that "This is our greatest recompense, to die for God." So he, too, considered this to be his greatest consolation, that God, knowing these things, did not prevent them. For a lover would ten thousand times choose to be slaughtered for his beloved, even though he expects nothing from her after death. Thus, we too must suffer all things, not for the expectation of a kingdom, nor for the hope of any other of the good things to come, but for God himself. But there are many who are so indolent and sluggish that they do not reach out [for virtue] even with a reward. And God, even when promising a kingdom, is not listened to; but the devil, by causing hell, is loved. What is more grievous than this madness? And what do I say "hell"? Even before hell, he brings here pain, and shame, and mockery, and countless punishments, [and] has many who run to him. Consider, then, the adulterer, how he lives more miserably than all, even before hell fearing everything, trembling at shadows, looking no one in the eye with free gaze, but fearing all—those who know, those who do not know—seeing sharpened swords, impending deaths, executioners, [106] courts. What does temperance have that is like this, even if it has ten thousand labors? Is the temperate man not always in pleasure, and the adulterer always in pain and darkness? So too in the case of others, it is possible to see those who are conquered by anger and those who master anger; those who plunder, and those who give—or rather, cast away—their own possessions for God’s sake. For the latter sit in the harbor; the former, having been carried off into the swirling torrent of present evils, are driven around every day. Besides these things, when one who lives in greed and lacks sufficient restraint to enjoy life reaches an advancing age, and [sees] the fear of death hanging over him, consider what terrible things he suffers. But not so the one who is in virtue; rather, he rejoices and is glad all the more when he reaches old age, not having the pleasure of his life dampened, but rather blooming. For indeed, for adulterers, the incontinent, the greedy, and gluttons, old age is a deprivation of those pleasures; but for those pursuing virtue, that is when an intensification of pleasure occurs. So that even before hell, and before the griefs of this world, this [realization] is sufficient to shake the mind. Pondering these things, therefore, let us flee wickedness, let us choose virtue, let us love God—not for his benefits, but for himself. Thus, we shall walk the path according to virtue in this present life, which is narrow by nature, but becomes broad by the disposition of those who travel it; may it be that we all arrive at its summit, by the grace and loving-kindness of our Lord Jesus Christ, to whom belongs the glory unto the ages of ages. Amen.
EXPOSITION ON PSALM VIII
1. Unto the end, for the winepresses. Another: A triumphal song for the winepresses. Another: To the conqueror, concerning Gittith. But the Hebrew: Lamanasse, hagethith. 2. O Lord, our Lord, how admirable is your name in all the earth! Another: How great is your name!
1. In the previous psalm he said: "I will confess to the Lord according to his righteousness, and I will sing to the name of the Lord most high" (Ps. 7:18); here he fulfills his promise, offering a hymn to him. And in that one, the things said are as if from one person: "For O Lord my God," he says, "in you I trusted, save me" (Ibid. v. 2). But here, as from many: "For O Lord," he says, "our Lord, how admirable is your name!" But provide silence, and listen with precision. For if in a theater of satanic choirs there is much quiet, so as to receive those ruinous melodies—and this with the choir being composed of mimes and dancers, with some profane person and cithara-player presiding over them, and the melody itself being satanic and destructive, being sung by a small and evil demon—here, where the choir is of holy men, and the choir-leader is the Prophet, and the melody is not from satanic operation but from spiritual grace, and the one being sung to is not a demon but God; how much [more] must [we] provide silence, and listen with trembling? For we have become co-choreuts of the powers above. For the choirs above, even the Cherubim and Seraphim, have this as their task, to hymn God incessantly. From these choirs, [they] even appeared on earth with the shepherds abiding in the fields, singing. Let us therefore listen to this ode as well. Those, then, who hymn a king on earth speak to him about his reign, about his trophies, about his victory.
and recount the nations conquered by him, calling them combatants, conquerors of barbarians, and things of that sort. This blessed man sings a hymn of this kind, too. For he tells of a victory and a trophy and finished wars, not indeed such as those, but ones far more difficult than those. Observe, however, how he begins: "O Lord, our Lord." For to those who do not believe in Him, He is Lord in one way; to us, however, He is Lord in a double sense: both because He made us out of what was not, and because He is recognized by us. A And see how straightway at the beginning he places the sum of His kindness. For if you learn how your Lord became your Lord—by having made those who were alienated and enemies and affected by death to be His own and having brought them to life—you will see clearly that this is the sum of the kindness.
Against the Anomeans. The Name of God is admirable with Christ.
This, therefore, the Prophet admires and says: "How admirable is Thy name!" that is, "very admirable." B But he did not say "how" it is admirable; for he was not able to measure it, but he brought forward instead an amplification and a hyperbole. Where are those who curiously investigate the essence of God? For if, when he had spoken His name, he was so filled with wonder that he was struck dumb, how will any pardon be given to those who say they know the essence of God, when not even the Prophet could fully grasp how admirable His name is? "How admirable is Thy name!" For in Your name death has been vanquished and broken, demons have been bound, heaven has been opened, the gates of paradise have stood wide, the Spirit has been sent down; the enslaved have become free; enemies, children; the alienated, heirs; humans, angels. What am I saying, "angels"? God became human, and human became God; heaven received the nature taken from the earth; the earth received Him who sits above the Cherubim with the angelic host. The wall that stood between has been razed, the fence has been broken; that which was divided and sundered has been united; darkness has been extinguished, C light has shone forth, death has been swallowed. Thinking of all these things, and of things far more than these, the Prophet cried out, saying: "How admirable is Thy name in all the earth!" Where now are the Jews, who are shameless against the truth? For I would gladly ask them regarding whom these things are said. "Regarding the Almighty," they will say. But His name was not "admirable in all the earth." Isaiah bears witness, saying: "Because of you My name is blasphemed among the nations" (Is. 52:5). But if those who worshipped Him were the cause that He Himself was blasphemed, where was it admirable? For that it is admirable by nature is clear; but among men it was not, at that time, admirable to many, but rather vile and despised. But it is not so now: because when the only-begotten Son approached, His name is everywhere admirable with Christ. "From the rising of the sun," He says, "even unto the going down, My name has been glorified among the nations" (Mal. 1:11). And again: "In every place incense is offered to My name, and a pure sacrifice. You, however, profane it" (Ibid. v. 12). And another says: "The whole earth has been filled with the knowledge of the Lord" (Is. 11:9). And again: D "They shall come saying: Our fathers possessed false idols" (Jer. 16:19). For His name is indeed admirable in all the earth. "For Thy magnificence has been elevated above the heavens." Another version: "Who hast set Thy praise above the heavens." For because he mentioned the earth, he transfers the prayer also to heaven, which he was always accustomed to do, showing that the whole universe praises its Lord. Showing this also here, he says: "Admirable below, admirable above." For not only men, but even angels praise the things that have been done and give thanks for His kindnesses toward men; which they also did in the beginning, when they led choirs on the earth. Therefore, either this says that the angels also are singing, or it wishes to show His magnitude. For whenever Scripture wishes to say something of great magnitude, it brings into the middle the distance of these elements, as when it says: "According to the height of the heaven from the earth." And again: "As far as the east is distant from the west, so far has He removed our iniquities from us" (Ps. 102:11-12). Here, therefore, he admires how great and how grand all the things that have been done are; for He made the lowest substance of all things superior to all.
"Out of the mouth of infants and sucklings Thou hast perfected praise." Another version: "Out of the mouth of infants Thou hast founded strength." Another: "Thou hast established power." But what he says is of this kind: You have shown Your power most of all from this, that You have set in motion forces incapable of fighting and have made a stammering tongue clear and ready to render glory (Matt. 21:15). For he predicts here the hymning which was done by children in the temple. And for what reason, having passed over other miracles—the resurrection of the dead, the cleansing of lepers, the expulsion of demons—does he now make mention of this miracle of the children? Because those things had indeed been done even before; and even if not as they were [now done], still they were done, and they had something in common with one another, even if not in the same manner. For a dead man was raised under Elisha (4 Kings 4:35), and a leper was cleansed (Ibid. 5:14), and a demon was expelled by David when Saul was being attacked by a demon, and he spoke for the first time. Therefore, so that the Jew might not behave shamelessly, saying that these things were spoken about the things that occurred in the Old [Testament], He chose a sign which occurred then for the first time and only then. And for the rest, the things that were happening were a type of the apostles; for although they were very much infants, and more mute than the very fish, they caught the whole inhabited world in their net. But that this is most of all God's virtue and power, see also the Prophet saying this about the Father. For speaking with Moses, He says: "Who hath made a stammering and deaf man, a seeing and blind..."
man" (Exod. 4. 11)? And again: "Who giveth ready tongues to the stammerers" (Isai. 35. 6). And again: "The Lord giveth me the tongue of discipline, that I should know when I ought to speak a word" (Id. 50. 4). And in the beginning He also says: "Come, let us go down and confound their tongues" (Gen. 11. 7). Great, therefore, and strong is the demonstration. For in the case of others, even if unreasonably, they still suspected some deviousness A in those who were being shameless; but here they had nothing to say, the nature [of the infants] itself struggling, naked and bare. And it is for this reason he did not say simply, "of infants," lest one should think he was speaking of the guileless and simpler ones; but he added, "and of sucklings," characterizing the age by the addition of the breast. For he does not say "infants" simply, but "of those at the breast," who have never partaken of solid food. It is not therefore this alone that is wonderful, that they uttered a voice, and a clear voice, but that it was also filled with countless good things. For the things which the apostles did not yet understand, these children were celebrating with hymns. From this he also hints at another thing, that those who approach the dogmas must become children in their understanding. For unless one receives the kingdom of heaven as a child, he says, he cannot enter into it (Matt. 18. 3). "Because of thy enemies." He also states the reason why this miracle happened; for the other [miracles] were not done because of the enemies, but so that those who approached might enjoy a benefit, and others might be instructed. But this was done not only for this reason, but so that the enemies might also be silenced; whom another B, indicating them more accurately, calls: "Because of those who bind thee." For they were the ones who had bound him as he was being led to the cross. "To destroy the enemy and the avenger." Another [interpreter] says: "To make to cease the enemy and the one who punishes himself," calling the Jewish people by this name here. For they were indeed sLANDERING Christ as an enemy, but they pretended that they were doing this to avenge the Father. For this reason, taking away this excuse from them, He used to say: "He that hateth me, hateth my Father also" (John 15. 23); and again: "He that believeth in me, believeth in him that sent me" (Id. 12. 44); linking the Father with the honor and abuse directed towards Himself, up and down. And observe the precision of the Prophet. He did not say, "to punish," but "to destroy"; which the other indicates more clearly, saying, "to make to cease," that is, to remove their shamelessness, not to teach [them]; for they were suffering from an incurable disease. Seeing then such a miracle, and having nothing to counter-argue, they were turning to Him, saying: "Hearest thou what these say?" (Matt. 21. 16)? When it was time rather to worship and marvel, they were in great perplexity, and being in debt to say to one another, "Hearest thou what these say?", they left off questioning themselves and said [this] to Christ. And why was not the voice of angels brought forth? Because that would have appeared as a phantom to them; but to this [the children’s voice] they had nothing to answer. And what were the children saying? Nothing burdensome, nor offensive, nor capable of striking them [as blasphemous], but rather [something] declaring the harmony with the Father. "Blessed," they said, "is he that cometh in the name of the Lord."
3. At that time, then, He destroyed their shamelessness. But later the city also, and there is no part of the world that is not full of the calamities of the Jews; but like a maimed body, it is scattered everywhere, showing off its wounds; and just as judges, when they execute many murderers, hang one [on the cross], so that even after they have died, the spectacle of the suffering, as if newly enacted, might teach the living to be sober: so indeed also here, He made them an example to all, not having died, but [while still] living, by scattering them; and those who were inhabiting one country are now scattered in every part of the earth. And if you inquire the reason, you will find no other than the crucifying of Christ. For why, tell me, has this not happened [to others] in this way? But even if it has happened once, they were limited to one nation, and for a few years; but now [it is] not so, but they are punished with an infinite punishment. And if you ask them: "Why did you crucify Christ?" they say: "Because He was a deceiver and a sorcerer." But therefore it was fitting that you should be honored for this and should receive more land, as having pleased God. For he who has destroyed a deceiver and a sorcerer and an adversary of God has destroyed an enemy of God; and he who has destroyed an enemy would be just in being well-regarded. But now, when Phinehas, to destroy one harlot, was so well-regarded by God as to be deemed worthy of the priesthood C and of such honor, you, however, who ought to be far more well-regarded than he, if indeed you destroyed a deceiver, are wandering and stateless and are going around everywhere. So it is for no other reason that you have suffered these things, than that you crucified a protector and benefactor and teacher of the truth. For if He was a deceiver and an adversary of God, and, not being God, wished to be God, and was drawing the worship of the Father to Himself, then you ought to have been more well-regarded than Phinehas and Samuel and all of those, having been so zealous for the law. But as it is, what you never suffered while practicing idolatry, while acting impiously, while slaughtering your children—these things you have suffered now, and there is no release from your miseries; and you are vagrants and exiles and wanderers and enslaved to the laws of the Romans, you traverse land and sea, refugees and stateless, without homes and enslaved, having been cast out of liberty and fatherland and priesthood and all that you had before, scattered among barbarians and countless nations, hated by all men, abominable, and exposed to all to suffer evil. "Very true; for we did not receive the prizes because we slew the enemy of God." These [words] are madness and nonsense. For what you are suffering now is not [the lot] of those who destroy the enemies of God, but of those who destroy His friends. "But, my good sir," they say, "we do not say these things; we suffer these things because of our sins." Now you confess [this], you disobedient ones? And what kind of sins? If D