They have been punished with a just judgment. For by offering worship to created things, and adoring the works of their own hands, they have brought down the divine wrath upon their own heads. For not unjustly A are nets spread for the birds, according to what is written.
VIII, 9. *The wise are ashamed.* By this it seems he signifies the most prominent of the Greek poets and writers, who indeed possess a natural and refined command of language, and are skilled in the elegance of words to the point of charm, but their hearts are devoid of true wisdom. For as the most wise Paul writes: *They became vain in their reasoning, and their foolish heart was darkened. Professing to be wise, they became fools*, and so forth. Therefore, they are wise as far as voice and tongue are concerned, but unwise in heart. And the wisdom of this world is foolishness with God, according to what is written.
XI, 16. *An olive tree, beautiful, of goodly shape.* For it renders the soul of man completely useless to depart from God and to be utterly deprived of his grace and assistance. For *it is a fearful thing to fall into the hands of the living God.*
XVII, 19. *To you, O nations.* For even if they have been insolent and disobedient, and have minds full of foolishness, yet they are saved and glorified by Christ. The first fruits of these were the victorious martyrs, the radiance of whose glory illuminates the whole world under heaven. C
XVII, 8. *And it will be like a tree.* For he does not boast in riches, nor, being free from empty glories, does he lift up his eyebrows—for these things are vanity and nothing else. For it is a safe pledge of salvation to trust in God, who is powerful in all things; but to place one’s hope in other things is vain and useless.
XVIII, 6. *Behold, as the clay of the potter.* For he transforms with ease whatever he chooses of the things he has made.
XXIII, 29. *Are not my words the like? etc.* He calls the evangelical and saving proclamation fire, or even the participation in the Holy Spirit itself, which is also likened to fire. And so the D most wise John the Baptist says concerning himself and our common Savior, Jesus Christ: *I baptize you with water unto repentance*, etc. Rightly, therefore, did Christ say: *I came to cast fire upon the earth, and what do I wish but that it be kindled?*
XXXIV, 16. *And you turned back.* Do you see how he does not endure the symbols being despised, or rather, the truth itself still suffering insult as if in shadows? *For the gifts and the calling of God are without repentance*, according to what is written. But the Jews, dragging back those who had once been set free and subjecting them again to the yokes of slavery, did not observe the "without repentance."
They have offended in this, dishonoring the power of the mystery, even if it were still in types. We, however, are justified because freely, through grace, we offer nothing in exchange for the life that is in Christ, nor do we purchase the glory of liberty with a price, but we gain this thing through the kindness and love for mankind of the Master. A
XLII, 15. *If you shall give*, etc. For since, relying on the forces and auxiliary troops of the Egyptians, they opposed the Babylonians, for that reason, grieving after the conquest of Jerusalem and Samaria, they brought war upon them, and easily obtained the victory.
XLIV, 14. *That they may return*, etc. When God pursues, no one can bring salvation to the one in danger; but wherever one may be, there he will run into the wrath. B
XLVI, 25. *Behold, I will take vengeance on Ammon.* By Cyril and also Apolinarius. By Ammon, some understand Alexandria, which was once so called, as it is also had in Nahum: *Art thou better than Ammon, that dwelleth in the rivers? The water is round about it, whose wealth is the sea, and water are its walls; Ethiopia is its strength, and Egypt, and there was no end to its flight; and the Libyans became its helpers, and it itself shall go into migration.* But these times are prior to the building of Alexander. Perhaps, therefore, a city existed there before Alexander, and he rebuilt it after it had been ruined. Others say that the Egyptians call Zeus "Ammon," from whom the Ammoniaca region is also named, whom he calls "son of that [land]," as if he were deified by it; for the statue is made by the hand of an artisan, whom, he says, the Babylonians will take, and the others of their gods whom he mentions. The word "I will take vengeance" applies commonly to both Pharaoh and Egypt. C
XLIX, 10. *And He sent messengers to the nations.* By "messengers" [angels], he calls those whom Jeremiah termed messengers, and Symmachus rendered as "nuncio"; yet it may also be understood as a siege. The divine will summons many nations against Idumea, and calls those moved by Him "messengers" [angels]. For, moved by God to war, they provoked one another, as Abdias says; for they invaded Idumea together with Israel and the surrounding nations. Turning then to Idumea, he says: *Behold, I have made thee little among the nations, but yet, though thou hast become contemptible, thou wert puffed up with pride in thy very calamities, not knowing that thou shalt be captured, even if thou exaltest thy dwelling like an eagle.* And to that [which follows], *And Idumea shall be a desert*, and the things that follow, Abdias has spoken in harmony once more: *And the house of Esau shall be for stubble, and it shall be kindled among them, and there shall be no fire-bearer in the house of Esau.* And this is also a proverb among profane writers: "Not even a fire-bearer was spared," concerning those who were slain to the point of destruction. D For someone used to go before, carrying fire and surveying the battle lines before the engagement; and it was a law that no enemy should lay a hand upon him.