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that he who fears God will come out of all things. And if you have abundant help—help to come out—it does not say that you become outside of all things. But 'to come out' signifies the end and the outcome, as when we say that the holy pronouncements that came concerning the coming of the Savior have met with an outcome. And this is the meaning of "that what was spoken might be fulfilled." For those of the heterodox, either maliciously or through ignorance, think to take this 'to be fulfilled' in this way: that it be fulfilled, so that it may not be empty. And they say that the old covenant was empty in itself; it needed fulfillment from without. But not this, rather it speaks of an outcome; for this reason Mary gave birth, "that it might be fulfilled: behold, she shall conceive in her womb." For this reason the Savior was crucified, because of "they pierced my hands and my feet." He who fears God is not outside of them, but comes to their end. This is similar to the apostolic word that says: "not of him who runs nor of him who wills, but of God who shows mercy." He therefore who fears God "comes out of all things." "For the fear of the Lord has surpassed all things." And if it has surpassed all things, "nothing is above it." For it is not the fear of punishment that is spoken of, but that about which we say: "there is no want for those who fear him." "He" is God. For it says: "Sanctify the Lord himself, and he is your fear." As Christ becomes wisdom for the one who desires wisdom according to Christ, and righteousness for the one who is righteous according to Christ, so also does fear come to be. Wisdom will help the wise man more than ten rulers who are in the city. We have said that the Preacher touches upon all beneficial things at once, and upon things that seem to the many to be human. For according to the true word, since all things are governed by the providence of God, even things that seem to happen in a human way are God-given. It is a human thing to have wealth, but "the Lord makes rich"; to have rule, but the Lord "appoints kings and removes them." However, when we distinguish the things accomplished by providence in themselves, we say: 219 some of these are sent from God and worthy of God, but others are human. But since it is especially a king who says these things, and he anoints all things for piety, he says this, that even if there are ten rulers in the city, and even if those who help are many, and even if they surpass their opponents in number and power, if they do not have wisdom, they cannot help the city. Therefore, always seek the power of the general in his wisdom rather than in the multitude of his battle-line. "Wisdom therefore will help the wise man more than ten rulers who are in the city." The historical point has been set forth by us according to what is obvious. If a city has many powerful men, but wisdom is absent, they can do nothing to help the city. But for an allegorical interpretation, the city is said to be the world, the place around us. Unless God-sent wisdom is given, no one can live unharmed. If wisdom does not help, the rulers can do nothing, whether you say angels or holy men. If wisdom does not help, the city is not saved. And the soul of each person can also be called a city. If, then, someone has ten thousand human reasonings capable of helping this city, but God-sent wisdom does not help it and lead it to good order and guard it, it cannot be helped. And consider "those who are in the city." You know that many often acquire power from outside. And you have in the histories of the scriptures, that often some who came against Israel and its kings hired other kings. But those hired from outside do not contribute to helping the city in the same way as the native inhabitants. Indeed, when they see that the situation is weak, they withdraw and placate the opponents. "Therefore those who are in the city:" even if they are rich, even if they are well-disposed toward it, even if they are prepared for this very thing, to help the city, in the absence of wisdom they cannot accomplish what is sought. that there is not a righteous man on the earth. He did not say absolutely that there is no righteous man, but "on the earth." And according to the plain meaning I speak not with reference to history, but to moral instruction as to a tropological sense; this I say,

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ὅτι ὁ φοβούμενος τὸν θεὸν ἐξελεύσεται τὰ πάντα. κἂν βοήθημα περισσῶς ἔχεις- βοήθημα τοῦ ἐξελθεῖν-οὔ σε ἔξω πάν των λέγει γίνεσθαι. τὸ ἐξελθεῖν δὲ τὸ τέλος καὶ τὴν ἔκβασιν δηλοῖ, ὡς εἰ λέγομεν ὅτι αἱ ἁγίαι̣ φωνήσεις αἱ γενόμεναι περὶ τῆς καθόδου τοῦ σωτῆρος ἐκβάσεως τετυχήκασιν. καὶ τοῦτό ἐστιν τὸ "ὅπως πληρωθῇ τὸ ῥηθέν". οἱ γὰρ ἀπὸ τῶν ἑτεροδόξων κακοήθως ἢ κατὰ ἄγνοιαν νομίζου σιν τὸ πληρωθῆναι τοῦτ̣ο οὕτω λαβεῖν· πληρωθῇ, ἵνα μὴ κενὰ ᾖ. καὶ λέγου σιν ὅτι ἡ παλαιὰ δ̣ιαθήκη κενὴ ἦν καθ' ἑαυτήν· πληρώματος ἔξωθεν ἔχρῃ ζεν. οὐ τοῦτο δ̣έ, ἀλ̣λὰ ἐπὶ ἐκβάσεως λέγει· διὰ τοῦτο ἔτεκεν ἡ Μαρία, "ὅπως πληρωθῇ· ἰδοὺ ἐν γα̣στρὶ ἕξει". διὰ τοῦτο ἐσταυρώθη ὁ σωτήρ, διὰ τὸ "ὤρυξαν χεῖράς μου καὶ πόδας μου". ὁ φοβούμενος τὸν θεὸν οὐκ ἔξω αὐτῶν, ἀλλὰ εἰς τέλος αὐτῶν γίνεται. ὅμοιόν ἐστιν τοῦτο τῷ ἀποστολικῷ τῷ λέγοντι· "οὐ τοῦ τρέχοντος οὐδὲ τοῦ θέλοντος, ἀλλὰ τοῦ ἐλεῶντος θεοῦ". ὁ φοβούμενος οὖν τὸν θεὸν "ἐξέρχεται τὰ πάντα". "φόβος γὰρ κυρίου π̣α´̣ν̣τ̣α̣ ὑπερέβαλεν". εἰ δὲ πάντα ὑπερέ βαλεν, "οὐδὲν ἔστιν ὑπὲρ αὐτόν". φόβος γὰρ οὐχ ὁ τῆς κολάσεως λέγε ται, ἀλλ' ἐκεῖνος, περὶ οὗ λέγομεν· "οὐκ ἔστιν ὑστέρημα τοῖς φοβουμέ νοις αὐτόν". "αὐτὸς" δέ ἐστιν ὁ θεός. λέγει γάρ· "κύριον αὐτὸν ἁγιά σετε καὶ αὐτός ἐστίν σου φόβος". ὡς γίνεται τοῦ θέλοντος κατὰ Χριστὸν σοφίαν σοφία ὁ Χριστὸς καὶ δικαιοσύνη τοῦ δικαίου κατὰ Χριστόν, οὕτω γίνεται καὶ φόβος. ἡ σοφία βοηθήσει τῷ σοφῷ ὑπὲρ δέκα ἐξουσιάζοντας τοὺς ὄντας ἐν τῇ πόλει. εἴπομεν, ὅτι ὁ ἐκκλησιάζων πάντων ἅμα τῶν ὠφελούντων ἐφάπτεται καὶ τῶν δοκούντων τοῖς πολλοῖς, ἀνθρωπίνων ὄντων. κατὰ γὰρ τὸν ἀληθῆ λό γον, ἐπεὶ προνοίᾳ θεοῦ τὰ πάντα διοικεῖται, καὶ τὰ δοκοῦντα ἀνθρωπίνως γίνεσθαι θεόδοτά ἐστιν. ἀνθρώπινόν ἐστιν τὸ πλοῦτον ἔχειν, ἀλλὰ "κύριος πλουτίζει"· τὸ ἀρχὴν ἔχειν, ἀλλὰ κύριος "καθιστᾷ βασιλεῖς καὶ μεθι στᾷ". ὅμως, ὅταν αὐτὰ καθ' ἑαυτὰ τὰ ὑπὸ τῆς προνοίας τελούμενα διαι 219 ρῶμεν, λέγομεν· τὰ μὲν τούτων θεόπεμπτα καὶ θεοπρεπῆ ἐστιν, τὰ δὲ ἀν θρώπινα. ἐπεὶ δὲ βασιλεύς ἐστιν μάλιστα ὁ ταῦτα λέγων, δ̣ια`̣ πάν τα δὲ εἰς ευ᾿̣λα´̣βειαν ἀλείφει, τοῦτο λέγει, ὅτι κἂν ἐξουσιάζοντες δέκα ὦσιν ἐν τῇ πόλει, κἂν πολλοὶ ὠ῀̣σ̣ιν οἱ βοηθοῦντες, κἂν ὑπερπαί ωσιν τῷ πλήθει καὶ τῇ δυνάμει τῶν ἀντιπάλω̣ν, εἰ μὴ σοφίαν ἔχωσιν, οὐ δύνανται βοηθῆσαι τῇ πόλει. ἀεὶ οὖν τὴν δύναμιν το̣υ῀̣ στρατηγοῦ ἐν τῇ σοφίᾳ αὐτοῦ ζήτει μᾶλλον ἢ ἐν τῷ πλήθει τῆς παρατάξεως. "ἡ σοφία οὖν βοηθήσει τῷ σοφῷ ὑπὲρ δέκα ἐξουσιάζοντας τοὺς ὄν̣τ̣ας ἐν τῇ πόλει." κ̣ατὰ τὸ πρόχειρον ἡμῖν ἀποδέδοται τὸ ἐπ' ἱστορίας. ἐὰν πόλι̣ς ἔχ̣ῃ πολλοὺς δυνατ̣ο̣ύς, ἀπ̣ῇ δὲ σοφία, οὐδὲν ἐκεῖνοι τῇ πόλει δύ νανται βοηθῆσαι. πρὸς δὲ ἀναγωγὴν πο´̣λις λέγεται ὁ κόσμος, ὁ περὶ ἡμᾶς τόπος. ἐὰν μὴ σοφία θεόπεμπτος δοθῇ, ο̣ὐδ̣εὶς̣ δύναται ἀβλαβῶς διαγαγεῖν. εἰ μὴ ἡ σοφία βοηθήσει, οἱ ἐξουσιάζοντες οὐδὲν δύνανται, κἂν ἀγγέλους εἴ πῃς κἂν ἱεροὺς ἄνδρας. εἰ μὴ σοφία βοηθήσει, οὐ σῴζεται ἡ πόλις. δύναται δὲ καὶ ἡ ἑκάστου ψυχὴ πόλις λέγεσθαι. ἐὰν γοῦν μυρίους τις ἔχῃ λογισμοὺς ἀνθρωπίνους δυναμένους βοηθῆσαι τῇ πόλει ταύτῃ, μὴ θεό πεμπτος δὲ σοφία βοηθήσῃ αὐτῇ καὶ εἰς τὸ εὔνομον̣ αὐτὴν̣ ἀγάγῃ καὶ φυ λάξῃ, οὐ δύναται βοηθηθῆναι. καὶ θεώρει γε "τοὺς ὄντας ἐν τῇ πόλει". οἶδας ὅτι πολλοὶ πολλά κις ἐξουσίαν ἔξωθεν προσλαμβάνονται. καὶ ἔχεις ἐν ταῖς ἱστορίαις τῶν γραφῶν, ὅτι πολλάκις τινε`̣ς̣ ε᾿̣π̣········μενοι κατὰ του῀̣ Ἰσραὴλ καὶ τῶν βασιλέων αὐτοῦ ἐμισθώσαντο ἄλλους βασιλέας. οὐχ οὕτω δὲ οἱ ἔξωθεν μισθούμενοι συντελοῦσιν πρὸς τὸ βοηθῆσαι τῇ πόλει ὡς οἱ αὐτόχθονες. ἀμέλει γοῦν, ὅταν ἴδωσιν, ὅτι ἀσθενεῖ τὸ πρᾶγμα, ἀναχωροῦσιν καὶ ἐξ ευμενίζονται τοὺς ἀντιπάλους. "τοὺς ὄντας οὖν ἐν τῇ πόλει"· κἂν πλούσιοι ὦσιν κἂν εὐμενῶς ἔχωσιν πρὸς αὐτὴν κἂν εἰς αὐτὸ τοῦτο ὦσιν εὐτρ̣επιςμέ νοι πρὸς τὸ βοηθεῖν τῇ πόλει, ἀπούσης σοφίας οὐ δύνανται ἀνύσαι τὸ σπου δαζόμενον. ὅτι ἄνθρωπος οὐκ ἔστιν δίκαιος ἐν τῇ γῇ. οὐ καθάπαξ εἶπεν μὴ εἶναι δίκαιον ἄνθρωπον, ἀλλ' ἐν τῇ γῇ. καὶ κατὰ τὸ πρόχειρον οὐ πρὸς ἱστορίαν λέγω, ἀλλὰ πρὸς ἠθικὴν παίδευσιν ὡς πρὸς τροπολογίαν· τοῦτο λέγω,