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The Lord will not starve a righteous soul; but he will overthrow the life of the ungodly. If the life of the ungodly is wickedness, and the Lord will overthrow this, clearly at some point the ungodly will not be ungodly; for after this overthrow the Lord will hand over the kingdom to God the Father, so that God may be "all in all." 119 10, 17 Discipline guards the ways of life; but discipline that is uncorrected goes astray. He calls uncorrected discipline the evil conduct of the soul, which becomes for it an occasion of error. 120 10, 18 Righteous lips cover enmity; but those who bring forth revilings are most foolish. He calls wickedness enmity; for through this we become enemies of God; "For if, while we were enemies," says Paul, "we were reconciled to God through the death of his Son." And if enmity is wickedness, friendship is virtue and the knowledge of God, through which we become friends of God and of the holy powers; for in this friendship, friends of the same are also friends of one another. 121 10, 24.2 But the desire of the righteous is acceptable. "Lord, all my desire is before you," says David. 122 10, 27 The fear of the Lord adds days; but the years of the ungodly will be shortened. If "the fear of the Lord adds days," and "the beginning of wisdom is the fear of the Lord," these days are parts of wisdom, coming into being from the sun of righteousness, for which David also prays, saying, "Do not take me away in the midst of my days." And having fulfilled these days Abraham also died, concerning whom it is said, "And Abraham died, an old man and full of days." 123 10, 30 A righteous man will not give way for ever; but the ungodly will not inhabit the earth. "For ever" instead of "throughout life." And Paul: "I will never," he says, "eat meat, lest I cause my brother to stumble," calling "aion" the period coextensive with the constitution of his life. 124 10, 32 The lips of righteous men drip with graces; but the mouth of the ungodly is perverse. By "mouth" here he has meant the mind.

125 11, 14 Where there is no guidance, they fall like leaves; but salvation

is in much counsel. being carried about by every wind of doctrine and shipwrecked concerning the faith. 126 11, 15 A wicked man does evil when he associates with a righteous man; and he hates the sound of security. He has called the words concerning salvation "the sound of security." 127 11, 17 A merciful man does good to his own soul; but a merciless man destroys his own body. Here he has openly called the soul "body." And Christ also in the Gospels calls the soul "body," saying, "the lamp of the body is the eye," calling the mind the lamp—for it is receptive of knowledge—and the spirited and appetitive part of the soul the body, which some call the irrational part, and others the passible part. 128 11, 21 He who unjustly lays hand on hand will not be unpunished; but he who sows righteousness will receive a faithful reward. This is he who unjustly lays hand on hand: he who becomes a teacher of evil deeds and dogmas. And this is he who sows righteousness: he who sends forth words concerning virtues and the knowledge of God. 129 11, 24 There are those who, sowing their own, make more; and there are those who, gathering, are diminished. Those who gather and are diminished are opposed to those who sow their own and make more. And if those who sow their own are those who sow to the spirit and reap life, those who gather are those who sow to the flesh and gather corruption for themselves. 130 11, 26 He who withholds grain would leave it to the nations; but a blessing is upon the head of him who shares it. Similar to this is also what is said by our Savior in the Gospels: "No one, having lit a lamp, puts it under a bushel, but on a lampstand, and it gives light to all in the house." 131 11, 27 He who devises good things seeks good favor; but he who seeks evil things, it will overtake him. If the working of good things is constructive and practical

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οὐ λιμοκτονήσει κύριος ψυχὴν δικαίαν· ζωὴν δὲ ἀσεβῶν ἀνατρέψει Εἰ ἡ ζωὴ τῶν ἀσεβῶν ἡ κακία ἐστίν, ταύτην δὲ ἀνατρέψει ὁ κύριος, ἔσονται δηλονότι ποτὲ οἱ ἀσεβεῖς οὐκ ἀσεβεῖς· μετὰ γὰρ ταύτην τὴν ἀνατροπὴν ὁ κύριος παραδώσει τὴν βασιλείαν τῷ θεῷ καὶ πατρί, ἵνα γένηται ὁ θεὸς τὰ «πάντα ἐν πᾶσιν». 119 10, 17 ὁδοὺς ζωῆς φυλάσσει παιδεία· παιδεία δὲ ἀνεξέλεγκτος πλανᾶται Παιδείαν ἀνεξέλεγκτον ὀνομάζει τὴν κακὴν τῆς ψυχῆς πολιτείαν, ἥτις καὶ πλάνης αὐτῇ γίνεται πρόξενος. 120 10, 18 καλύπτουσιν ἔχθραν χείλη δίκαια· οἱ δὲ ἐκφέροντες λοιδορίας ἀφρονέστατοί εἰσιν Ἔχθραν τὴν κακίαν λέγει· διὰ γὰρ ταύτης ἐχθροὶ γινόμεθα τοῦ θεοῦ· «εἰ γὰρ ἐχθροὶ ὄντες, φησὶν ὁ Παῦλος, κατηλλάγημεν τῷ θεῷ διὰ τοῦ θανάτου τοῦ υἱοῦ αὐτοῦ.» Εἰ δὲ ἡ ἔχθρα ἡ κακία ἐστίν, ἡ φιλία ἡ ἀρετή ἐστιν καὶ ἡ γνῶσις ἡ τοῦ θεοῦ, δι' ἧς φίλοι γινόμεθα τοῦ θεοῦ καὶ τῶν ἁγίων δυνάμεων· ἐπὶ γὰρ ταύτης τῆς φιλίας οἱ τοῦ αὐτοῦ φίλοι καὶ ἀλλήλων εἰσὶ φίλοι. 121 10, 24.2 ἐπιθυμία δὲ δικαίου δεκτή «Κύριε, ἐναντίον σου πᾶσα ἡ ἐπιθυμία μου», φησὶν ὁ ∆αυίδ. 122 10, 27 φόβος κυρίου προστίθησιν ἡμέρας· ἔτη δὲ ἀσεβῶν ὀλιγωθήσεται Εἰ «φόβος κυρίου προστίθησιν ἡμέρας», «ἀρχὴ δὲ σοφίας φόβος κυρίου», αἱ ἡμέραι αὗται μέρη τῆς σοφίας εἰσὶν ὑπὸ τοῦ ἡλίου τῆς δικαιοσύνης γινόμεναι, ὑπὲρ ὧν εὔχεται καὶ ὁ ∆αυὶδ λέγων· «μὴ ἀναγάγῃς με ἐν ἡμίσει ἡμερῶν μου.» Ταύτας δὲ τὰς ἡμέρας καὶ Ἀβραὰμ πληρώσας ἀπέθανε, περὶ οὗ εἴρηται· «καὶ Ἀβραὰμ ἀπέθανε πρεσβύτης καὶ πλήρης ἡμερῶν.» 123 10, 30 δίκαιος τὸν αἰῶνα οὐκ ἐνδώσει· ἀσεβεῖς δὲ οὐκ οἰκήσουσιν γῆν Τὸν αἰῶνα ἀντὶ τοῦ διὰ βίου. Καὶ ὁ Παῦλος· «οὐ μὴ φάγω, φησίν, κρέα εἰς τὸν αἰῶνα, ἵνα μὴ τὸν ἀδελφόν μου σκανδαλίσω», αἰῶνα τὸ συμπαρεκτεινόμενον τῇ συστάσει τῆς ζωῆς αὐτοῦ διάστημα ὀνομάζων. 124 10, 32 χείλη ἀνδρῶν δικαίων ἀποστάζει χάριτας· στόμα δὲ ἀσεβῶν ἀποστρέφεται Στόμα νῦν τὸν νοῦν εἴρηκεν.

125 11, 14 οἷς μὴ ὑπάρχει κυβέρνησις, πίπτουσιν ὥσπερ φύλλα· σωτηρία δὲ

ὑπάρχει ἐν πολλῇ βουλῇ Παντὶ ἀνέμῳ τῆς διδασκαλίας περιφερόμενοι καὶ ναυαγοῦντες περὶ τὴν πίστιν. 126 11, 15 πονηρὸς κακοποιεῖ, ὅταν συμμείξῃ δικαίῳ· μισεῖ δὲ ἦχον ἀσφαλείας Ἦχον ἀσφαλείας τοὺς περὶ σωτηρίας λόγους ὠνόμασεν. 127 11, 17 τῇ ψυχῇ αὐτοῦ ἀγαθὸν ποιεῖ ἀνὴρ ἐλήμων· ἐξολλύει δὲ αὐτοῦ σῶμα ὁ ἀνελεήμων Ἐνταῦθα τὴν ψύχην ἄντικρυς προσεῖπεν σῶμα. Καὶ ὁ Χριστὸς δὲ ἐν τοῖς εὐαγγελίοις σῶμα τὴν ψυχὴν ὀνομάζει, «ὁ λύχνος, λέγων, τοῦ σώματός ἐστιν ὁ ὀφθαλμός», λύχνον μὲν εἰπὼν τὸν νοῦν-αὐτὸς γάρ ἐστιν γνώσεως δεκτικός-, σῶμα δὲ τὸ θυμικὸν καὶ ἐπιθυμητικὸν μέρος τῆς ψυχῆς, ὅπερ τινὲς μὲν ἄλογον, τινὲς δὲ παθητικὸν μέρος καλοῦσιν. 128 11, 21 χειρὶ χεῖρας ἐμβαλὼν ἀδίκως οὐκ ἀτιμώρητος ἔσται· ὁ δὲ σπείρων δικαιοσύνην λήμψεται μισθὸν πιστῶν Οὗτος χειρὶ χεῖρας ἐμβάλλει ἀδίκως ὁ κακῶν γινόμενος πραγμάτων καὶ δογμάτων διδάσκαλος. Καὶ οὗτος σπείρει δικαιοσύνην ὁ περὶ ἀρετῶν καὶ θεοῦ γνώσεως προϊέμενος λόγους. 129 11, 24 εἰσὶν οἳ τὰ ἴδια σπείροντες πλείονα ποιοῦσιν· εἰσὶν δὲ καὶ οἳ συνάγοντες ἐλαττονοῦνται Τοῖς τὰ ἴδια σπείρουσι καὶ πλείονα ποιοῦσιν ἀντίκεινται οἱ συνάγοντες καὶ ἐλαττονούμενοι. Εἰ δὲ οἱ τὰ ἴδια σπείροντές εἰσιν οἱ εἰς τὸ πνεῦμα σπείροντες καὶ ζωὴν θερίζοντες, οἱ συνάγοντές εἰσιν οἱ εἰς τὴν σάρκα σπείροντες καὶ φθορὰν συνάγοντες ἑαυτοῖς. 130 11, 26 ὁ συνέχων σῖτον ὑπολίποιτο αὐτὸν τοῖς ἔθνεσιν· εὐλογία δὲ εἰς κεφαλὴν τοῦ μεταδιδόντος Ὅμοιόν ἐστι τούτῳ καὶ τὸ ὑπὸ τοῦ σωτῆρος ἡμῶν ἐν τοῖς εὐαγγελίοις λεγόμενον· «οὐδεὶς λύχνον ἅψας τίθησιν αὐτὸν ὑπὸ τὸν μόδιον, ἀλλ' ἐπὶ τὴν λυχνίαν καὶ φαίνει πᾶσι τοῖς ἐν τῇ οἰκίᾳ.» 131 11, 27 τεκταινόμενος ἀγαθὰ ζητεῖ χάριν ἀγαθήν· ἐκζητοῦντα δὲ κακά, καταλήμψεται αὐτόν Εἰ τεκτονική ἐστιν ἐργασία ἀγαθῶν καὶ πρακτική ἐστιν