leaving the rest to be chosen by each [person] to obey, and to search out the power hidden within it. Here I shall end my discourse, having exhorted your charity—that you should not depart from here in vain, but take the responses as pearls, keeping them perpetually at home, meditating upon them, and telling all these things to your friends and wives. And if any disturbance of soul should vex you, if a desire [or] anger should be stirred up, or any other perturbation alien to reason, speak these [things] incessantly, that we may enjoy great tranquility in this life, and attain to the eternal goods in the next life, by the grace and loving-kindness of our Lord Jesus Christ, through whom and with whom to the Father and the Holy Spirit be glory, power, [and] honor, now and always, and to the ages of ages. Amen.
ON PSALM XLIII
O God, our ears have heard, our fathers have told us a work which Thou didst work in their days, and in the days of old. Another interpreter says, In the days before. Another, In the days from the beginning.
A 1. This Psalm is spoken not by the Prophet in his own person, but in the person of the Maccabees, narrating and predicting things that were to happen at that time. For such are the prophets: they run through all times, the present, the past, the future. Who these Maccabees are, what they have suffered, and what they achieved, it is necessary to say first, so that what is said in the underlying subject may be clearer. For when Antiochus, who was called Epiphanes, had invaded Judea, and had devastated everything, and constrained many who then existed to depart from their ancestral institutions, they remained unharmed by those trials. And when a grievous war was indeed pressing, and they were able to accomplish nothing that was profitable, they were hiding themselves. Which the apostles also did; for they did not always throw themselves into the midst of looming dangers, but sometimes also, by fleeing and hiding, they retreated. But after they had recovered their breath, like certain noble lion-cubs springing from dens, and emerging from hiding places, they resolved no longer to preserve only B themselves, but also others, as many as they could. And circling through the city and the whole region, they gathered together as many as they found still sound and whole, and many also who had labored and been corrupted they brought back into their former state, persuading them to return to the ancestral law. For they said that God is benevolent and Clement, and never takes away the salvation which proceeds from repentance. Saying these things, they had a selection of valiant men. For they were not fighting for wives, children, and handmaids, and for the overthrow and captivity of their country, but for the law and the ancestral republic; and their leader was God. When, therefore, they were directing the battle-line and subjecting their own souls, they were routing the adversaries, not trusting in arms, but judging the cause of the battle to be sufficient for victory. And going to war, they did not stir up tragedies, they did not sing paeans, as some do; they did not bring in pipers, as happens in other camps; but they invoked the aid of God C from above, that He might be present, bring help, and lend a hand, for whose sake they were waging war, for whose glory they were struggling. Let us see, therefore, how these camps of God speak, which are armored with spiritual aid, when they are about to attack enemies. "O God, our ears have heard." For because some of those who stood with them in the battle-line, seeing Antiochus's multitude, the marshaled line, and the victory, and that he had taken everything in the first assault, and considering their own weakness and fewness, were softer and weaker, he [the leader] excites their minds and spirits, and showing that the whole thing lies in the guidance of God, and that even without an army, if He brings help, victory can be provided, he brings forth an exhortation composed in the manner of a prayer, and by addressing God, makes them more prompt and alert. And this is no small part of exhortation. For a speech turned toward them would not have had so much strength as one directed to God. And therefore proceeding he said: "For they did not possess the land by their own sword, and their right hand did not save them" (v. 4). This belongs, indeed, to him who consoles and refreshes those who are weaker D and more feeble of spirit for taking up labors, who seek victory from the human order of events. All this prayer, therefore, is an exhortation to the soldiers, which bids them to cast everything upon God, and to establish the victory by hanging [their] hope on Him. But why did he not say simply, "We have heard," but, "Our ears have heard"? For by what other part of the body is one heard? Are the things said therefore superfluous? Far from it; but this is a common custom of men, who, when they recount certain things about which they have been made certain, and relate great things and things of great weight, they always add [a mention of] cars to those to whom these things are not quite so certain, saying that they heard them with their own ears. And not only in this action, but also in others, we are accustomed to do this very thing, bringing forward our own senses into testimony. Thus it is for those who wish to create belief in a listener to add ears. For in [the case of] eyes, and in hands, we do this very thing, as when we say: "We have handled with our hands." The apostles also used to say: "Which our eyes have seen, and our hands have touched" (1 John 1:1). See, moreover, their virtue even from this prologue: who, having suffered so many and such great things for the sake of God, having fallen from country and liberty, having undergone dangers, and while others were driven into flight, pursuing mountains and solitudes, they say nothing of these in the meantime—namely, "We suffered this and that for Thee, give us help"—but as if they lacked these things, which they could by right have brought forward, and nor having confidence from their own deeds, they take refuge in those things which God had done for their ancestors. For it is not to be wondered at that those who have no confidence do these things, since necessity draws them to this; but when those who, because they have done rightly, can speak magnificently, do not wish to be saved by these [deeds],
A but only from those things which have been given to others, but also from those which have been previously bestowed upon us ourselves, as is often a valid request: which Paul also did, writing to the Philippians, and saying: "For even in Thessalonica and once and again you sent for my needs" (Philipp. 4. 16). And therefore many who give to many advise this, that they should not say so to others: so that the favor done to one may not stir up many who are asking to the one who has given, as if the one who has given once had no refuge unless he should give to others also. But while men reasonably command this, as they become poorer by giving, God on the contrary both proclaims and shouts aloud those things given to others, so that there may be an opportunity for others to ask him again. For by giving, his wealth is shown to be greater. Therefore Paul says: "Who is rich unto all, and over all who call upon him" (Rom. 10. 12). B Do you see a new nature of wealth? Imitate this generosity yourself. For when you expend the wealth stored up, then you more greatly increase it; but if you bury it, then you more greatly diminish it. And what is to be wondered at if this happens in spiritual matters, where it even happens thus in carnal ones? For if a person, sparing his grain so it lies at home, does not spend it, nor cast it into the furrows, he has surrendered it to be eaten by worms; but if he scatters it, he produces a greater harvest.
3. The sum of the wealth of the rich is poverty. — Hear, as many as are slothful toward almsgiving. Hear, you who diminish your wealth by keeping it. Hear, you who are in nothing better off than those who are rich in dreams. For things present are nothing better than a dream; but just as those who imagine in their sleep that they possess money, even if they become masters of royal treasuries, are poorer than everyone when the day has come; so also in the present life, he who has been unable to bring anything there, shall be poorer than all, even if he has possessed all things; for he was rich only in a dream. If, therefore, you wish to show me the wealthy man, show him to me when the day has arrived, when we have departed into that country: but now I will not endure to distinguish the rich man and the poor man. For it is not the truth of things, but a favor of names and a reputation. For just as most people call blind men "keen-sighted," but the thing does not follow the name, but rather these are the ones who do not see: so also do I say that the name of the rich is carried about here among those who possess nothing there. C For when he is rich here, then I know most especially that he is poor. For if he were not very poor, he would not be very rich. Just as the blind man, if he were not altogether sightless, they would not have called "keen-sighted": so it must be considered here as well. Having put off, therefore, the deception of names, let us lay hold of the truth of the things. For things do not stand in names, but the natures of things fashion the names according to their own substance. Such-and-such a man is called rich, but is not. And how is he not, when much silver, and much gold, and precious stones, and golden garments, and all other things stream around him? Because it is not gold, nor garments, nor money, but almsgiving that makes a man rich. For these are hay, these are wood and stubble. For what garment, tell me, will be able then to clothe the naked standing before that terrible judgment seat?
A Which Paul, fearing, said: *If indeed when clothed, we shall not be found naked* (2 Cor. 5:3). What wealth will be able to rescue him who has been brought into danger? What servants will be able to stand by their master who is being scourged? What house? What precious stones? What baths will be able to wash away the filth acquired from sins? How long do you deceive yourselves? How long do you not discern the truth of things, but gape after dreams, while the judgment is near and at the doors? But let us return to the things that are proposed. *Our fathers have declared to us the work which Thou hast done in their days, in the days of old.* This word can also be taken anagogically. For even if the fathers told them to those, yet God's grace has given to us also—through the advent of the Holy Spirit—to learn the things that were done among them. B And how will one be able to explain these things anagogically? By drawing them to the glorious achievements of the new grace, that we have been raised up to heaven, that we have been judged worthy of the kingdom, that God has become man, that He has broken down the middle wall of the partition. But let us return to the history. *The work which Thou hast done in their days, in the days of old.* He mentions a certain ancient story, and he brings forward things that were once done gloriously. And why does he not mention something new? Because among men, indeed, we rightly narrate things which have been done recently, and by them we draw people in, because their memory is weak; but to God all things are equally known, both old and new. *For behold*, He says, *Thou hast known all things, the final and the ancient* (Ps. 138:5). It does not matter whether one calls it a narrative of old or new things, provided it is suitable for the purpose. But what does he wish to call the ancient narrative? Let us hear. C 3. *Thy hand destroyed the nations, and Thou didst plant them; Thou didst afflict the peoples, and cast them out.* Have you understood what war he speaks of, what victory, what trophy? Do you have need that it be explained by us? I think, indeed, many have already understood what is said; but for the sake of those who are ignorant, it is necessary to add something of our own. Of what trophies, then, of what deeds does he make mention? Of those which were done in Egypt, those which were in the desert, and those which were in the land of promise; or rather of those things done in the land of promise. For those who went out from Egypt did not reach Palestine, but all fell in the desert (Num. 14:23; Heb. 3:17). When, therefore, those who were born from them, and those who were educated in the desert, entered into Palestine, he says, they had no need of weapons, but they took cities by their cry alone; and when they had crossed the Jordan, the first city that met them, Jericho, they destroyed in the manner of those dancing rather than those warring (Jos. 6). D For they went out armed, not as to a battle, but as to a festival and a dance, equipped with weapons for the sake of ornament rather than that they might be safer, and clad in sacred garments, and having the Levites who were leading the camp, they surrounded the walls. And it was a sight to behold, admirable and almost incredible, so many thousands of an army proceeding in a certain order and with great number, in total silence, and honestly and becomingly, as though no one were present, and having accomplished everything by the harmony of those trumpets. Let them be ashamed who behave tumultuously in the church. For if, where trumpets were sounding, there was such beauty of order, and such moderation, where God Himself speaks, what pardon shall they obtain who because of their own tumults prevent what is said from being heard? But why, he says, does he not mention those who came out of Egypt? Because they all fell, because they paid the penalty. But why did all perish? Because they sinned greatly. From this, however, he also provided another thing, that those who were to occupy Palestine might not see the evils that were in Egypt, namely all superstition, all impiety, and that they might have no teacher of such great wickedness. For the custom of the Egyptians had so preoccupied them, and had so seized them, that after so many miracles they could not even in the desert purely wipe away the remnants of error. But if they had even received the Canaanites as teachers, worse than the former ones, into what would their impiety not have broken out? And for this reason, He kept those who had been born in the desert until their sons had arrived at the age of men.
4. And we do not say these things speaking from ourselves, but we prove them from the Scriptures. For through Ezekiel, God Himself reproaches them for this very thing, that when He had led them into the desert and had discoursed much with them, He was not heard (Ezek. 20:10). But for what reason did He command them to be clothed in arms when they were about to attack Jericho? For it would have been more admirable if they had done this without arms. Truly, when He commands us to do something human, and to receive some sensible help, He does this by descending to their weakness. For what could weapons accomplish toward the casting down of walls? What indeed, the sound of trumpets? For if it had been a war against men, there would have been some importance to be placed in weapons; but if walls were to fall, why be clothed in arms? Under Gideon also, those who were taken were equal to those who were not taken: for all were manifest (Judg. 7). Why, therefore, do these things happen? That those who are kept under these commands may be led to faith. For the soul which is united to the body, and has never seen anything incorporeal, and is intent upon things sensible, needs to be led from the things which are seen to those which are comprehended by the mind. Whence also, when the prophets spoke of God, there was a need to make mention of the human shape of members, not that they might paint that nature which is alien to corruption and death with the figures of members, but that they might teach the soul, nurtured in sensible things with the body, those doctrines from human examples which are above man. Since, therefore, God's operation is something which is apprehended by the intellect, so that those who were then present might not disbelieve, He sets also something sensible. For if He had said, "In seven days the city will be overturned, while you are quiet and doing nothing," perhaps many would not have believed; but now He sets these precepts as a kind of foundation for the human mind. And so that you may not think it is some conjecture, a record of ancient history...
I wish to relate, to confirm the word for you. Naaman was a certain Syrian. He, having been seized by leprosy, and being ashamed thereof, as though he were in the greatest danger, comes into Palestine (for I must shorten the discourse), wishing to find a release from his evil from the prophet. Having come, therefore, and stood at the door of the man, he called for the physician. And he, although he heard, did not in fact come out, but sent to him, A commanding him to be washed in the river Jordan. Now he, since the command was slight, and had much that was sensible, and required no lofty meditation, was not persuaded. But what does he say? "I thought that he would surely come out and lay his hand upon me, and call upon his God, and heal the leprosy" (4 Reg. 5. 11). Do you see how the soul desired some sensible manifestation? For the fact that he did not think the physician’s command sufficient, but required a hand, was a sign of the weakness of the one being healed. And many other things are resolved for us from this. For this reason Christ also does not everywhere heal by word, but also by the hand; for He even put His hand into the mouth and upon the tongue; and in other places by word alone, and in other places by will doing all things, He healed those who approached. Why then did He do this? Because of the weakness of those who were approaching. And so that you might learn that this was done because of their weakness, He praised those who did not require such things. "For I say unto you," He says, "I have not found so great faith, no, not in Israel" (Matt. 8. 10); inasmuch as the centurion did not draw Him into his house, but said that His command was sufficient. So in the case of Hezekiah (4 Reg. 18), nothing of the sort happens, but a prediction only, and nothing human was added; for this reason also in the case of the man jealous of his wife, a somewhat more robust thing was commanded. B If, however, you wish to take this in an anagogical sense—"For all these things happened unto them for types, and were written for our admonition, upon whom the ends of the ages have come" (1 Cor. 10. 11)—you will see the best of the teachers of the Church using the word instead of a trumpet, and casting down the walls of the adversaries, and the peoples armed with the panoply of Jesus. C But the number of seven days previously resolves for us the Sabbath. For such commandments of the law were not given primarily. For this reason He says concerning sacrifices: "Who hath required this at your hands?" (Isai. 1. 12). And again: "Shall vows and holy flesh take away thy sins?" (Jer. 11. 15). And again: "Have ye offered unto me in the desert forty years victims and sacrifices?" (Amos 5. 25)? And again: "To what purpose bringest thou me frankincense from Saba, and cinnamon from a land far off?" (Jer. 6. 20)? And again: "Sacrifice and oblation thou wouldst not" (Ps. 39. 7). And again: "Will God have burnt offerings and sacrifices, or that thou shouldst obey Him?" (1 Reg. 15. 22)? And again: "If thou hadst desired sacrifice, I would have given it" (Ps. 50. 18). And again: "Obedience is better than sacrifice" (1 Reg. 15. 22). And casting out the feasts, He says: "I have hated, I have rejected your feasts. Turn away from me the sound of thy songs, and I will not hear the music of thy instruments" (Amos 5. 21, 23). And, "A great day I will not endure, and them fasting and idleness my soul hateth" (Isai. 1. 13, 14). And again: "This is not the fast which I chose" (Isai. 58. 5). And again: "I will give you precepts that are not good, in which you shall not live" (Ezech. 20. 25). Thus even the Sabbath is here dissolved. But why does He say: "Who hath required these things at your hands?" I leave this for you to resolve; but you will be able to find such things, if you show a pure life.
5. For if He called Cornelius to the knowledge of hidden things because of his excellent life (Acts 10. 4), and caused the eunuch to learn because he read diligently (Acts 8. 27 ff.), much more will He teach clearer things to you who have now enjoyed the faith, and have exhibited an upright life. For just as an impure life hinders the knowledge of these things (as Paul says: "I could not speak to you as unto spiritual, because there are contentions and jealousies among you" [1 Cor. 3. 1, 3]; and Isaiah again: "They shall desire to know my ways, as a people that hath done justice" [Isai. 58. 2]), so a pure life guides, and the zeal that is in seeking. "Seek, for," He says, "and ye shall find" (Luc. 11. 9). And the parable of the one asking bread from a friend who was already sleeping (Ib. v. 5-8) shows this. D For this reason Solomon also, because he asked for spiritual things, received even those things which he did not ask for (3 Reg. 3. 11). When, however, both persistent attention, and spiritual petition, and a pure life are present, consider how great will be the ease in receiving; although persistent attention in itself was powerful alone. "For I say unto you," He says, "if he will not give to him because he is his friend, yet because of his importunity he will give to him" (Luc. 11. 8). But let us return to the subject at hand. "A work which thou didst work in their days, in the days of old. Thy hand destroyed the nations, and thou didst plant them." See how He uses the word properly. For He says, it was not only until victory and defeat that you stood things then; but all things proceeded further; although before this the state of the battle was not equal. For the ones possessed the land, and the others were the immigrants; but yet such a change occurred, that the former were plucked up by the roots, and the latter became citizens and inhabitants. For this reason He says concerning those: "Thy hand destroyed the nations"; but concerning the Jews: "Thou didst plant." And by hand he signifies His power. But if those who were coming from without, and had neither city nor house, nor where they might rush and stand, were so quickly shown to be more powerful than those who dwelt within, much more, He says, will He not overlook us who have been cast out of our paternal goods. But what is "Thou didst plant"? Thou didst establish.
A What then? They did not migrate, tell me, pray? They were not led away to foreign lands? They were indeed led away, but not because of the weakness of Him who had placed them, but because of the wickedness of those who were planted. For if the things they had done had not been an impediment to them, nothing would have prevented them from remaining at home. B "Thou hast afflicted the peoples, and cast them out." Some say these things are spoken of the Egyptians; I, however, am of the opinion that this is said of the Gentiles as well. For He exacted punishment from them too, showing His power in both—both in destroying the enemies and in confirming His own.
C "For they did not possess the land by their own sword." Another says, "By their own blade." "And their arm shall not save them; but Thy right hand, and Thy arm, and the light of Thy countenance." Another says, "Light." "Because Thou didst take pleasure in them." And yet all were armed and were victorious in battles; they were armed, indeed, but this came to pass not by the force of arms, but by the virtue of God, who presided over the army. Do you see how, in place of prayer, he attaches counsel, persuading them to cast everything upon God and to leave it to His discretion? But how does he call the thing an inheritance, since the fathers, the grandfathers, and the great-grandfathers did not occupy the land, but were consumed at one time or another? Because the promise was made to the fathers. "Come," He says, "into the land which I will show thee" (Gen. xii, 1); and, "I will give to thee the land, and to thy seed" (Gen. xvi, 7). Having mentioned words that are somewhat crasser, see how he elevates the discourse, again subjoining and saying, "And the light of Thy countenance," that is, the defense, the providence. For the mere fact of willing and being present with them would suffice. Then he also adds the cause: "Because Thou didst take pleasure in them"—that is, because Thou didst love them, because Thou didst will it. The things, therefore, that were happening were matters of grace, not of successful deeds, nor did they achieve this by their own virtue, but from God’s benevolence.
D "Thou art Thyself my King and my God, who commandest the salvations of Jacob." Another says, "Command the salvation of Jacob." And what is this connection? It is great, indeed, with what has been said. For what he says is of this sort: We derived our origin from those men; and Thou art that very same God who didst these things both then and now. From whence, therefore, is such a change? For it is not the case that that one was a different God and Thou art another, but Thou art the same Thyself. I ascribe God to myself, but "Thou art my King and my God." We have not recoiled from Thy empire, we have not registered another leader. "Who commandest the salvations of Jacob"—that is, both the God is the same, and the providence is the same. From whence, therefore, is the change of things? What then is, "Who commandest"? He who directs, who orders that Jacob be saved. Here again, he shows the ease of the aid and the greatest power. But he does not mention the forefather, namely Jacob, without cause, but so that he might give more credit to his own case; he adduces his virtue, wishing to render God propitious to himself.
"In Thee will we push down our enemies with the horn." And Thou art the same, he says, and the providence is the same, and we have ascribed our own things to Thee, and we have used the same weapons. For this is what that means: "In Thee will we push down our enemies with the horn." Another says, "Those who afflict us we will pierce with horns." "And in Thy name we will despise those who rise up against us." Another says, "We will trample upon." What, he says, do I mean, "In Thee"? Even to call upon Thy name alone suffices for all things to be performed excellently. For he did not say, "We will conquer," or, "We will overcome," but, "We will consider them as nothing," and we will not think them to be anything. For this is what that means: "In Thee will we push down our enemies, and in Thy name we will treat those who rise up against us as nothing." For we will not esteem them to be anything, nor will we be terrified, but we will pursue them as those who are nothing. Signifying which, another interpreter said, "We will trample upon," showing the victory gained by force, the army arrayed without a struggle, the battle without fear.
"For I will not trust in my bow." Another says, "I will confide." "And my sword shall not save me." And why hast thou used these? Why, then, art thou armed, and why dost thou handle the bow and the sword? Because our God so ordered, for that reason I have used them; but I cast the whole upon Him, and I leave it to His discretion. Thus they were taught to war against sensible enemies, fortified by heavenly aid; thus also against spiritual enemies. Thou too, when thou wagest war against the devil, say thus: "I do not trust in my arms"; that is, not in my own virtue, nor in my own righteousness, but in the mercy of God. Thus also Daniel said: "We do not cast our supplications before Thee because of our righteousness" (Dan. ix, 18). "For Thou hast saved us from those who afflict us, and Thou hast confounded those who hate us." Another says, "Because Thou hast saved us." What need is there, he says, to speak of old things, and those things which were done by the ancestors? We, he says, ourselves have many pledges of providence, and glorious trophies, and we are able to recount frequent, admirable, and incredible victories. For it is for this reason he said, "thou hast confounded," showing that He not only delivered us, nor only rescued us, but did so with great disgrace to those who were invading us. "In God will we make our boast all the day; and in Thy name will we confess for ever." A day, for life. Another says, "We praise God all the day." The victory, he says, has passed, but for us the act of thanksgiving remains. For he says "all the day," meaning the whole life. For we do not cease, he says, to praise Thy aid and to glory in it. This is our glory, in this kind of boasting we use before all; not because we have a great and admirable city, nor because we are the first to conquer, nor because we are superior in the strengths of the body, but because we have the true God; in Him do we glory, not only when Thou aidest us, but even when Thou forsakest. For this is what "All the day" means, just as Paul also says: "But far be it from me to glory, except in the cross of Christ" (Gal. vi, 14). For there is no, there is not, I say, any other glory of this kind. Wherefore he says again: "And not only so, but also glorying in God" (Rom. v, 11). Let no one, therefore, boast and glory on account of riches, let no one on account of those things which pertain to this life, but on account of this alone, that he has God as Lord. This is better than all freedom, this is more excellent than the very heavens. For if being said to be of this or that person often brought an occasion of glorying among men, consider what glory it brings to be said to be of God. Therefore Paul [alt-version omitted]
A puts this, saying: "But those who are Christ's have crucified the flesh" (Gal. 5:24). *Diapsalma*. Another says, *Always*. But the Hebrew, says this, *Selah*. "But now you have cast off and put us to shame." Another says, "Although you have cast off." Another, "And indeed you have cast off." Another, "But in addition to these, you have rejected us." "And you do not go forth, O God, in our powers." Another, "And you do not advance in our armies." For upon rejection, shame immediately follows, and the being subjected to all so as to suffer evils. By "powers" he here calls their camps, since in them is the power of the king, and this God has wisely ordained, that there might be a bond between the ruler and those who are ruled. For the king has need of his subjects, and they of their protector, and they are in great need of one another. So that there might not be any haughtiness, God has ensured that great things often have need of small things. This He did also in inanimate things. Often, for instance, a pebble placed under a shaking column B has steadied it, and a small rudder guides a ship capable of carrying thousands, and delivers it from dangers.
What is, "Although you have cast off"? That even having suffered such things, we depart not from You, but continue to glorify, to hymn, and to take pride in You. "You have turned us back before our enemies, and those who hate us were plundering for themselves." Another says, "You have set us as the last of every opponent." See how he heightens the terrible things with his speech, and dramatizes the calamity, showing that even if they were great sinners, nevertheless they have paid a sufficient penalty.
7. This the children also do in abundance in the furnace, at that time chanting and saying: "You have delivered us into the hands of lawless enemies, most hateful, apostates, and to an unjust king and most wicked beyond all the earth" (Dan. 3:32). And again: "We have become smaller than all the nations, and we are humbled in all the earth" (Ibid. v. 37). This same thing he signifies here also, as if saying: We have become of all men the most dishonored and abject, since we have been stripped of Your providence; and the evils did not stop even at this, but we have also become plunder for the enemies, who distribute us at their own pleasure. For this is what it means: "They were plundering for themselves," that is, with no one to prevent them.
"You have given us as sheep for meat, and have dispersed us among the nations." Another says, "You have winnowed us." What is "as sheep for meat"? Having made us easy to attack, having shown us to be of little value. For there are also sheep of possession, which are fit for breeding; but others, on account of old age or barrenness, are useful only for meat. And what is more grievous, the being divided even among the nations, which was to them the heaviest of all, that they could not even keep the law with precision there, and had fallen away from their ancestral way of life. And not even into one nation, but everywhere, he says, and we are prepared for one thing only: to suffer evil; but to defend ourselves or to lift up hands, we have not even the strength. For this the image of the sheep signifies. "You have sold your people without price." Another says, "In non-existence." Another, "Of no value." "And there was no multitude in our exchanges." Another says, "And you did not make the price of them much." And what he says is of this kind: for C the expression seems very obscure, but pay attention, so that you may chant with understanding. What then is that which is said? He sets forth their cheapness and worthlessness. As though they were worth nothing, as though they were base and worthy of easy contempt, thus You have left us. And he says this from human custom. For it is our custom to give away the dishonored and the cheap things without price; but those for which we have much concern, even if we sell them, we sell for a high price; but those for which we have no great concern, these we provide even for free. Therefore, of those who have ungrateful servants, some sold them for half the price, others sold them having received nothing at all. If, then, the yielding of a lesser price shows the cheapness of the thing being sold, the receiving of no price at all, but giving them "without price," shows it much more. This, therefore, he says: Just as if any man were to part with his own possessions without price, so also You have left us as dishonored, and have brought us to great contempt. This, therefore, he signifies also in the addition, saying: "And there was no multitude in our exchanges"; that is, in our purchase. Wherefore another says, "In our valuation"; that is, in our sale. For price is an exchange: for we often give a servant, and receive silver or gold.
"You have made us a reproach to our neighbors, a scoffing and a derision to those around us." Another says, "A spectacle to those around us." "You have made us a parable among the nations." This is a grievous and intolerable punishment, especially the being reproached by the impious, the suffering such things from enemies, and having those who trample upon them round about, and being surrounded on all sides by those who reproach them. What is "a parable"? A narrative, a reproach. For those around them were some wicked and senseless people, not only not pitying, but even reproaching them, which is what stung them the most. And here he seems to me to speak of the Arabs, who lived near to them. D "A nodding of the head among the peoples." Another says, "A moving." But the Hebrew, *Manoud*. Either he says this, that "You have moved us," or by the gesture of the shaking of the head of one who is greatly derided, he indicates the insult. "All the day my disgrace is against me." Another says, "My indecency." "And the shame of my face has covered me, from the voice of the reproacher and speaker against me." Another says, "And of the blasphemer." "From the face of the enemy and persecutor." These things stung them more than the punishments. For since they always and continuously enjoyed prosperity, and were getting the better of their enemies, the mouths of all were then opened, when they fell and were tripped up, and they could not even look up, but endured a perpetual punishment. "All these things have come upon us; we have not forgotten You, and we have not dealt unjustly in Your covenant." Another, "Neither have we dealt falsely with Your agreement." We came into being in opposition to the others, he says. For those were tripped up even before the terrible things; but we, he says, have stood even after the terrible things, having our mind unswerving. And these things they say, making those who are with them full of hope. Wherefore indeed when Daniel and the three children are saying, "We have sinned, we have committed iniquity," these others are saying...
A That which I was saying from the beginning, I say also now, that they are confirming the spirits of those who are with them in the manner of prayer; as if they were saying to them: Why have you cast away hope of salvation? We have God who defends us; and if we have sinned in anything, we have paid sufficient penalty; we have stood bravely in temptations; we have as leader the one who is always concerned even for sinners; and therefore a good outcome is entirely to be expected by us. What is it, then, "We have not done iniquity in thy covenant"? That is, we have not behaved iniquitously in the things which were entrusted to us, but have kept them perfectly. For it is the greatest iniquity when someone transgresses the law, which vindicates, which does not allow even our neighbors to be harmed, and which forbids wickedness; when someone is ungrateful toward Him who provides us with so many good things. "And our heart has not turned back." Another says, "Has not departed." "And thou hast not turned aside our paths from thy way." Another says, "Nor are those things inclined which raise us up." Another says, "And our heart has not turned backward, nor have our steps declined." What he said before, he says also here, that they have not slipped even in the slightest amid such great billows of evils. And he says this beautifully. For just as the law leads toward what is before, so iniquity transfers us backward; and just as the law commands one to walk on the straight path, so iniquity leads a man into a desert and inaccessible place. B By "path" he means the law here. But "Thou hast turned aside," which others say as "Nor are those things inclined which raise us up," from thy way: the Hebrew says, *Vathet aschurenu meni orach*. But if one wishes to follow the interpretation of the Seventy, and not of the others, "Thou hast turned aside our paths from thy way," this means: Thou hast placed us far from Thy temple, and hast caused us to dwell in a foreign land; which did not permit the worship to be celebrated. "Since thou hast humbled us in the place of affliction." Another, "In an inhabited place." Another, "In the place of sirens." C "And the shadow of death has covered us." Another, "Thou hast obstructed us." This seems to me to be a retribution, because above, when they were recounting their evils, they said: "And the confusion of my face has covered me, from the voice of the one reproaching and speaking against me: Since thou hast humbled us." What is "the shadow of death"? If one were to accept it as referring back to that, "Thou hast turned aside our paths from thy way," he has here a consequence consistent with the sense we have mentioned. For it signifies how He repelled them from His ways—that is to say, from the laws and institutions—and led them away into desert places, and dismissed them among enemies. For this is what "The shadow of death has covered us" signifies; referring to the dangers which produce death, and to which death is near, in which sense Scripture calls them the pains of death and the gates of the underworld. He shows here by "shadow" and "covering" that the evils were unavoidable, from which one could neither be freed nor even breathe in the slightest.
"If we have forgotten the name of our God, and if we have stretched out our hands to a strange god: will not God search out these things? For he knows the hidden things of the heart." D This is the way of good servants, to worship the master even while suffering evils, and to persevere: these are the teachings of philosophy. Here also they teach their audience not to dissimulate, but to worship God with their whole heart. For He knows, he says, the hidden things of the heart. But they say these things, terrifying those listeners, so that they might not think anything unworthy of God. But consider the great increase in virtue: for he adds, saying: "Because for thy sake we are killed all the day: we have been accounted as sheep for the slaughter." For it is a great thing to remain worshipers of God and not to have lapsed to another; but it is much greater, when death is imminent and daily dangers loom, to preserve such love. Consider, moreover, what kind of philosophy this is, since even Paul himself uses it, enumerating the tempests of apostolic dangers in the Epistle to the Romans. How worthy of crowns, then, were these men, when in the Old Testament they reached the same measure of struggles which were to be undertaken in the New? When Paul says, "I die daily," these men likewise say it, not experienced in action, nor by way of event, but in intention. But why does he say, "For thy sake"? It was permitted to us, he says, to fail, to withdraw from the institutions of our ancestral republic, and to be safe, but we prefer to suffer evil and to preserve the ancestral institutions, rather than to live in peace after we have fallen away from the ancestral institutions. "We have been accounted as sheep for the slaughter." So easily, he says, do they slaughter us. But here he shows their gentleness. Yet although we are so easily exposed, we remain with a firm and immovable mind. Here also God's power is surely to be admired, that He has preserved those who were exposed as sheep for the slaughter, and, though dying daily, has not allowed them to fall into death. "Arise, why dost thou sleep, O Lord?" Another, "Why art thou as one sleeping?" Another, "Awaken." Another, "Awake." "Arise, and do not repel us to the end." "Why dost thou turn away thy face?" Another, "Dost thou hide it?" "Dost thou forget our poverty and our tribulation?" Another, "Our malice." But what he says is of this kind: Thou canst dissolve evils; for these things happen not on account of Thy weakness, but by Thy permission. He calls "sleep" here rest; "arising," retribution; but "face," protection, providence, care, aid, and a grateful mind. He did not say, "of those who did right"; he did not say, "of a firm and immovable mind"; he did not say, "of a soul tested in temptations": but when certain people purify themselves, they put those things forward; but when they seek aid, they ask that they might be saved from those things from which those who are condemned are saved. Since, he says, they have paid sufficient penalty, since they have suffered the extreme. This also is often...
these men were saying, while they knew nothing yet of hell, nor of the kingdom, nor had they been taught to philosophize on such things, and yet they bore all things easily. A *For our soul is humbled to the dust; our belly is attached to the earth.* For since he said: *Will you forget our poverty?* that is, our affliction, he subsequently mentions the affliction. What he says is this: We are undone, we are buried, we are in no better condition than the dead. And one might justly say that for those who have attached their soul to present things, it is humbled to the dust, and for the gluttons, their belly is attached to the earth. For indeed, he who is bound by desire, and who gapes after mud, and who enslaves the incorporeal power within him to ashes, might reasonably be said to suffer these things. For what else is the beauty of the body but dust and mud, or rather, something even more unsightly than these? If you disbelieve, examine the tombs of men, and you will see the mud and the dust. For when the person has stripped off the present life, then it appears as what it is; or rather, even before death. For when old age comes on, when disease strikes, then you will see what is manifest; for it is mud. But as a wise craftsman, even out of base material, he made incredible beauty arise, not that you might commit fornication, but that he might provide you a demonstration of his own wisdom. Do not, therefore, insult the craftsman, nor make his work—a subject of wisdom—into a topic of licentiousness and fornication. Admire the beauty only so far as to glorify the craftsman, and do not proceed further, stirring up passion. The work is good; therefore one ought to worship the one who made it, and not insult him. Tell me, if someone, having taken a golden statue and a royal image, defiled it with filth and other such things, would he not be given the ultimate punishment? If the one who is ungrateful in human affairs is liable to such punishment, what will he suffer who covers the work of God with such dishonor, especially when he who does these things appears to have a wife? For do not speak to me of the desire of nature. For this is why marriage was permitted, that you might not go beyond the proper boundaries. For see of what punishment you will be worthy. For God took thought both for your rest and for your glory, that you might both release the madness of nature through your wife, and do this without danger, and be delivered from all indecency. And do you, from abundance, insult the one who thus takes thought for you? For tell me, if he had not wished to legislate marriage, how much force would you have suffered? How much torment? It was fitting, therefore, for you to give thanks and to glorify him, because he cut off the greater part of your labors, having devised no small comfort, yet you insult him ungratefully, and you act shamelessly, and you cross the established boundaries, B and you disgrace your own glory? Do you not hear Paul saying even now, and crying out in our midst, *Flee fornication* (1 Cor. 6:18), or rather, [the voice of] Christ who moves that man’s soul? Why do you examine beauty that is not yours? Why do you investigate a face not your own? Why do you rush toward precipices? Why do you throw yourself into nets? Wall in your eyes, fence in your gaze, set a law for your eyes. Hear Christ threatening, and judging the wanton look as equal to adultery (Matt. 5:28). What is the profit of pleasure, when it breeds a worm? When it brings constant fear? When it brings eternal punishment to the one who acted? How much better to endure a little of the force from our own thoughts, and be in rest forever, than to grant a small indulgence to perverse desires and be punished eternally? My children, do not do so; the report which I hear of you is not good. I know to whom the word is directed, not to all; but wherever it finds a wound, there it applies the medicine. Why do you insult marriage? Why do you wrong the marriage bed? Why do you harass your own members? Why do you disgrace your glory? Cut off the passion, remove the luxuries. Luxury and drunkenness are the sources of fornication. If you do not use your rest for its proper purpose, it brings you affliction. Hear what the Jews suffered who fornicated, who did not partake of the body of Christ, who did not enjoy the spiritual table. *Let us not commit fornication, he says, as some of them committed fornication, and twenty-three thousand fell in one day* (1 Cor. 10:8). *Arise, O Lord, help us, and deliver us for the sake of your name.* Another: *Stand, defending us, and deliver us for the sake of your mercy.* See how they concluded their prayer: after their ten thousand accomplishments, from where do they ask to be saved? From mercy, from philanthropy, for the sake of the name of God. What is it, *For the sake of your name?* That it might not be profaned, which he himself also often says, that *I act for the sake of my name.* Did you see humility and a contrite mind? And from where do they ask to be saved? From philanthropy, from mercy; as those who have no [of their own] accomplishments, as those who have no right at all to salvation, even though they excelled in such great labors and dangers, yet they referred everything to God. Let us, too, who are in grace, imitate them, and send up glory to God, to whom is the glory for ever and ever. Amen.