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of the apostolic saying that says "by the transgression, by which Israel transgressed, salvation has come to the Gentiles," and when "the fullness of the Gentiles comes in," with Israel remaining outside, after the incoming fullness of the Gentiles "then all Israel will be saved," come, let us unfold the things concerning these passages. There was <a certain> Israel being saved. The many of Israel fell away, but "a remnant according to the election of grace has come to be," concerning which remnant it has been said mystically "in Elijah": "I have left for myself seven thousand men, who have not bowed the knee to Baal," and interpreting concerning this remnant the apostle says: "So too at the present time a remnant according to the election of grace has come to be." Therefore Israel, even a remnant being saved, when Israel had been left behind. These two orders, if you are able, transfer for me also to those from the Gentiles; for he did not say: when all the nations are saved, then all Israel will be saved, but "when the fullness of the Gentiles has come in, then all Israel will be saved"; not some Israel will be saved after all the nations, but after "the fullness of the Gentiles." If anyone is able, for the rest, just as he found the Israel being saved after the fullness of the Gentiles, let him pass over in his thought and understand, when "all will serve" according to the things said in Zephaniah "God under one yoke and from the ends of Ethiopia they will bring sacrifices to him," when, as is said in the sixty-seventh Psalm: "Ethiopia will stretch out her hand to God," and to the "kingdoms of the earth" the word commands, saying: "Sing to the Lord, sing praises to the God of Jacob." 5.5 Therefore we who are from the Gentiles say concerning ourselves, repenting of the falsehoods which we thought to be true: "Truly the hills and the strength of the mountains were for a lie," but concerning the Israel to be saved after us: "But through the Lord our God is the salvation of the house of Israel"; then confessing concerning the sins, in which both our fathers have been and we ourselves, worshiping idols, we say: "But shame has consumed the labors of our fathers from their youth, their sheep and their cattle, their sons and their daughters." "Shame has consumed the labors of our fathers" and these things that have been said. Therefore if the evil labor and the false work of the fathers is to be consumed, there must be shame; for before shame "the labor of our fathers is not consumed" and the things that follow. For this reason let us understand the differences of those who sin. There are those who sin and are not ashamed nor feel reverence for their sins nor do they blush. Such are those who "being past feeling have given themselves over to all sensuality and all impurity"; for you see how those from the Gentiles sometimes recount their fornications and adulteries as feats of valor, not even being ashamed to confess having done such things, and they do not call them sins. Insofar as they are not ashamed, their labors are not consumed, their sins are not consumed. The beginning of good things is for someone to be ashamed of things of which he was not ashamed. For this reason I do not think a curse is spoken in the prophets in the words "let all who hate Zion be ashamed and turned back"; for he prays that those who are insensible <of the> shameful deeds may come to an awareness, so that having been ashamed they may be able to consume their labors and their sins. 5.6 And the irrational movements of the fathers he called "sheep" and "calves." For not all irrational things are praiseworthy, but there are some irrational things that are blameworthy, just as the sheep of the fathers who have sinned, but there are some irrational things that are praiseworthy, such as: "My sheep hear my voice." These also were sheep, to whom we have the word in proportion, having the good shepherd in our souls. For when the savior says: "I am the good shepherd," I do not hear only in a universal sense, as all hear, that he is the shepherd of those who believe,—for this is both sound and true,—but I ought also to have within my soul Christ, within me the good shepherd,

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ἀποστολικοῦ ῥητοῦ λέγον τος ὅτι «τῷ παραπτώματι, ᾧ παρέπεσεν ὁ Ἰσραήλ, ἡ σωτηρία γέγονε τοῖς ἔθνεσιν», καὶ ὅταν «τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ», ἔξω μένοντος τοῦ Ἰσραήλ, μετὰ τὸ εἰσερχόμενον πλήρωμα τῶν ἐθνῶν «τότε πᾶς Ἰσραὴλ σωθή σεται», φέρε τὰ κατὰ τοὺς τόπους τούτους ἀναπτύξωμεν. Ἦν <τις> Ἰσραὴλ σῳζόμενος. Ἐξέπεσεν ὁ πολὺς Ἰσραήλἀλλὰ «λεῖμμα κατ' ἐκλογὴν χάριτος γέγονεν», περὶ οὗ λείμματος μυστικῶς «ἐν Ἠλίᾳ» λέλεκται· «Κατέ λιπον ἐμαυτῷ ἑπτακισχιλίους ἄνδρας, οἵτινες οὐκ ἔκαμψαν γόνυ τῇ Βαάλ», καὶ ἑρμηνεύων περὶ τοῦ λείμματος τούτου ὁ ἀπόστολός φησιν· «Ἄρ' οὖν καὶ ἐν τῷ νῦν καιρῷ λεῖμμα κατ' ἐκλογὴν χάριτος γέγονεν.» Οὐκοῦν Ἰσραὴλ κἂν λεῖμμα σῳζόμενον, καταλειφθέντος τοῦ Ἰσραήλ. Ταῦτα τὰ δύο τάγματα, εἰ δυνατὸς εἶ, μετάγαγέ μοι καὶ ἐπὶ τοὺς ἀπὸ τῶν ἐθνῶν· οὐ γὰρ εἶπεν· ὅταν πάντα τὰ ἔθνη σωθῇ, τότε πᾶς Ἰσραὴλ σωθήσεται, ἀλλ' «ὅταν τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ, τότε πᾶς Ἰσραὴλ σωθήσεται»· οὐ τὶς Ἰσραὴλ σωθήσεται μετὰ πάντα τὰ ἔθνη, ἀλλὰ μετὰ «τὸ πλήρωμα τῶν ἐθνῶν». Εἴ τις δύναται, τὸ λοιπόν, ὥσπερ εὗρεν τὸν Ἰσραὴλ σῳζόμενον μετὰ τὸ πλήρωμα τῶν ἐθνῶν, διαβὰς τῷ λόγῳ κατανοησάτω, πότε «πάντες δουλεύσου σιν» κατὰ τὰ ἐν τῷ Σοφονίᾳ εἰρημένα «τῷ θεῷ ὑπὸ ζυγὸν ἕνα καὶ ἐκ περάτων Αἰθιοπίας οἴσουσιν θυσίας αὐτῷ», ὅτε, ὡς ἐν ἑξηκοστῷ ἑβδόμῳ λέλεκται Ψαλμῷ· «Αἰθιο πία προφθάσει χεῖρα αὐτῆς τῷ θεῷ», καὶ ταῖς «βασι λείαις τῆς γῆς» προστάσσει ὁ λόγος λέγων· «Ἄισατε τῷ κυρίῳ, ψάλατε τῷ θεῷ Ἰακώβ.» 5.5 Οὐκοῦν λέγομεν ἡμεῖς οἱ ἀπὸ τῶν ἐθνῶν περὶ μὲν ἑαυτῶν, μετανοοῦντες ἐπὶ τοῖς ψευδέσιν ἃ ἐνομίζομεν εἶναι ἀληθῆ· «Ὄντως εἰς ψεῦδος ἦσαν οἱ βουνοὶ καὶ ἡ δύναμις τῶν ὀρέων», περὶ δὲ τοῦ μεθ' ἡμᾶς σωθησομένου Ἰσραήλ· «Πλὴν διὰ κυρίου θεοῦ ἡμῶν ἡ σωτηρία τοῦ οἴκου Ἰσ ραήλ»· εἶτα ἐξομολογούμενοι περὶ τῶν ἁμαρτημάτων, ἐν οἷς καὶ οἱ πατέρες ἡμῶν γεγόνασιν καὶ ἡμεῖς αὐτοὶ εἰδω λολατροῦντες, φαμέν· «Ἡ δὲ αἰσχύνη κατηνάλωσεν τοὺς μόχθους τῶν πατέρων ἡμῶν ἀπὸ νεότητος αὐτῶν, τὰ πρόβατα αὐτῶν καὶ τοὺς βόας αὐτῶν, τοὺς υἱοὺς αὐτῶν καὶ τὰς θυγατέρας αὐτῶν.» «Ἡ αἰσχύνη κατηνάλωσεν τοὺς μόχθους τῶν πατέρων ἡμῶν» καὶ τάδε τὰ εἰρημένα. Οὐκοῦν εἰ μέλλει καταναλίσκεσθαι ὁ μοχθηρὸς μόχθος καὶ τὸ ψευδὲς ἔργον τῶν πατέρων, αἰσχύνην δεῖ γενέσθαι· πρὶν γὰρ αἰσχύνης οὐ «καταναλίσκεται ὁ μόχθος τῶν πατέρων ἡμῶν» καὶ τὰ ἐπιφερόμενα. ∆ιὰ τοῦτο κατανοή σωμεν ἁμαρτανόντων διαφοράς. Εἰσὶν ἁμαρτάνοντες καὶ οὐκ αἰσχυνόμενοι οὐδὲ αἰδούμενοι ἐπὶ ταῖς ἁμαρτίαις αὐτῶν οὐδὲ ἐρυθριῶντες. Τοιοῦτοί εἰσιν οἱ «ἀπηλγηκότες καὶ ἑαυτοὺς παραδόντες πάσῃ ἀσελγείᾳ καὶ πάσῃ ἀκαθαρσίᾳ»· βλέπεις γὰρ τοὺς ἀπὸ τῶν ἐθνῶν τίνα τρόπον ὡς ἀριστείας ἔσθ' ὅτε καταλέγουσιν τὰς πορνείας καὶ τὰς μοιχείας ἑαυτῶν, οὐδὲ αἰδούμενοι ὁμολογεῖν τὰ τοιαῦτα πεποιηκέ ναι, καὶ οὐ λέγουσιν αὐτὰ ἁμαρτήματα. Ὅσον οὐκ αἰσχύ νονται, οὐκ ἀναλίσκονται αὐτῶν οἱ μόχθοι, οὐκ ἀναλίσκε ται αὐτῶν τὰ ἁμαρτήματα. Ἀρχὴ ἀγαθῶν ἐστιν τὸ αἰσχυν θῆναί τινα ἃ οὐκ ᾐσχύνετο. ∆ιὰ τοῦτο ἐγὼ οὐ κατάραν νομίζω ἐν τοῖς προφήταις λέγεσθαι ἐν τῷ «αἰσχυνθήτω σαν καὶ ἐντραπήτωσαν πάντες οἱ μισοῦντες Σιών»· εὔχεται γὰρ τοὺς ἀναισθήτους <τῶν> τῆς αἰσχύνης ἔργων εἰς συναίσθησιν ἔρχεσθαι, ἵνα αἰσχυνθέντες δυνηθῶσιν ἀναλῶσαι τοὺς μόχθους καὶ τὰ ἁμαρτήματα αὐτῶν. 5.6 Τὰ δὲ ἄλογα τῶν πατέρων κινήματα «πρόβατα» εἶπεν καὶ «μόσχους». Οὐ γὰρ πάντα τὰ ἄλογα ἐπαινετά, ἀλλ' ἔστιν ἄλογά τινα ψεκτά, ὥσπερ τὰ πρόβατα τῶν πατέρων τῶν ἡμαρτηκότων, ἔστιν δέ τινα ἄλογα ἐπαινετά, οἷον· «Τὰ ἐμὰ πρόβατα τῆς φωνῆς μου ἀκούουσιν.» Πρόβατα ἦν καὶ ταῦτα, οἷς ἀνάλογον ἔχομεν τὸν λόγον, ἔχοντες τὸν ποιμένα τὸν καλὸν ἐν ταῖς ψυχαῖς ἡμῶν. Ἐπὰν γὰρ λέγῃ ὁ σωτήρ· «Ἐγώ εἰμι ὁ ποιμὴν ὁ καλός», οὐκ ἀκούω μόνον καθολικῶς, ὡς πάντες ἀκούουσιν, ὅτι ποιμήν ἐστιν τῶν πιστευόντων, -καὶ τοῦτο μὲν γὰρ καὶ ὑγιὲς καὶ ἀληθές, -ἀλλὰ καὶ ἐν τῇ ἐμῇ ψυχῇ ὀφείλω ἔχειν ἔνδον μου τὸν Χριστόν, ἔνδον μου τὸν καλὸν ποιμένα,