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is the one who preserves the image and does not destroy the archetype. He therefore called Job a man and from the land of Ausitis, so that from a land flourishing with impiety you might praise the fruit. Whom the author of evil, seeing, and being struck with envy, asks from God the temptation against the just man, so that you may take courage, and learn that a demon has no power against a God-fearing and true Christian and one who fears God, unless permission comes from above either for discipline or for allowance. For when God brings punishments, he either demands penalties for sins or exercises virtue for divine achievements. For he was not able to wage war against Job, until he was permitted. And do not be amazed; for he does not even have power over swine, as you have heard in the 1.79 gospels. So then, the divine angels minister to the salvation of good men; for he says, they are all ministering spirits, sent forth to minister for them who shall be heirs of salvation; but the evil demons [minister] to the punishments against sinners; for he says He sent upon them the fierceness of his anger, wrath, and indignation, and trouble, by sending evil angels. Therefore the demons, even if they have become unruly by their purpose, still lie under the yoke of servitude, and are commanded to do, like certain executioners, the things commanded by God and the saints. And Paul makes this clear concerning the Corinthians, saying, "whom I have delivered to Satan, that they may learn not to blaspheme." For so that the demons may not be thought to do all things by their own authority, they are commanded even unwillingly to do what is commanded. And to the saints God sends holy angels as ministers for salvation, but to sinners he permits demons for punishment. For when God pronounced against Ahab, saying, "Who shall go and deceive Ahab, that he may fall?" an evil spirit answered, "Behold, I," knowing well that it was appointed for this. And they are sent specifically to exact punishment from the wicked, but they are also sent to the just, not to punish but to test; for since a holy angel is not commanded to minister to temptation (for God does not command what is unseemly for a divine angel), for this reason demons are permitted this temptation. And do not be amazed if demons are sent to the just; 1.80 for the Master of all was led up from the Jordan into the desert to be tempted by the devil. If, then, the devil tempted the Lord of all, why are you amazed if a demon is also sent to the just for an exercise of patience? And he is sent not by God commanding him, but by His allowing it; for scripture shapes the word as in a personification, as when it says, "But to the sinner God said." And the great Cyril said, "The trespasses from time to time of the people throughout the whole earth are measured, and when our sin has reached a certain manifest quantity, then at last the lawgiver and Lord, being grieved, brings on the penalties, but sometimes he endures out of his innate love for mankind, and bears with those who trespass, not being utterly indignant; for he said to Abraham, 'For the sins of the Amorites are not yet full to the present,' but to the Pharisees who had grieved him uncontrollably he says, 'and you have filled up the measure of your fathers.' Therefore if one should wish to live rightly, and to pass his time in this life most prudently and most reasonably, and to walk uprightly and swim through dangers, holding to a right and unperverted mind, he reaps the benefit of not being caught in evils. And the word is true. For it is in our power to look to both, to the good, I say, and to its opposite. And those who are made in reason, being naturally admirable, will be in the beauty of 1.81 virtue; but those who turn aside to the opposite and prefer wrongdoing to what is better, having corrupted their own life, would be captured, being revealed as murderers and terrible destroyers against their own heads. For this reason also the

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ἐστὶν ὁ τὴν εἰκόνα σώζων καὶ τὸ πρωτότυπον μὴ ἀφανίζων. εἶπεν οὖν τὸν Ἰὼβ ἄνθρωπον καὶ ἀπὸ τῆς Αὐσίτιδος χώρας, ὅπως ἐκ τῆς κομώσης γῆς τὴν ἀσέ βειαν τὸν καρπὸν ἀνυμνήσεις. ὃν ὁ ἀρχέκακος ὁρῶν, καὶ φθόνῳ βαλλόμενος, αἰτεῖται παρὰ θεοῦ τὸν κατὰ τοῦ δικαίου πειρασμόν, ἵνα σὺ θάρσος λάβῃς, καὶ μάθῃς ὅπως οὐκ ἔχει ἐξουσίαν δαίμων κατὰ θεοσεβοῦς καὶ ὄντως Χριστιανοῦ καὶ φοβουμένου τὸν θεόν, ἐὰν μὴ ἐπιτροπὴ ἄνωθεν γένηται ἢ διὰ παιδείαν ἢ διὰ συγχώρη σιν. ὅταν γὰρ ἐπάγῃ ὁ θεὸς παιδευτήρια, ἢ δίκας ἀπαιτεῖ τῶν ἁμαρτημάτων ἢ τὴν ἀρετὴν γυμνάζει τῶν θείων κατορθωμάτων. οὐ γὰρ ἠδυνήθη πολεμῆσαι τῷ Ἰώβ, ἕως ἐπετράπη. καὶ μὴ θαυμάσῃς· οὐδὲ γὰρ κατὰ χοίρων ἐξουσίαν ἔχει, καθὼς ἐν τοῖς 1.79 εὐαγγελίοις ἤκουσας. οἱ μὲν οὖν θεῖοι ἄγγελοι διακονοῦσι ταῖς τῶν ἀγαθῶν ἀνθρώπων σωτηρίαις· πάντες γάρ φησι λειτουργικὰ πνεύματα εἰσίν, εἰς διακονίαν ἀποστελλόμενα διὰ τοὺς μέλλοντας κληρονομεῖν σωτηρίαν· οἱ δὲ πονηροὶ δαίμονες ταῖς κατὰ τῶν ἁμαρτωλῶν τιμωρίαις· ἐξαπέστειλε γάρ φησιν εἰς αὐτοὺς ὀργὴν θυμοῦ αὐτοῦ, θυμὸν καὶ ὀργὴν καὶ θλῖψιν, ἀποστολὴν δι' ἀγγέ λων πονηρῶν. οἱ τοίνυν δαίμονες, εἰ καὶ ἀφηνίασαν τῇ προθέ σει, ἀλλ' ὑπὸ ζυγὸν κεῖνται τῆς δουλείας, καὶ κελεύονται πρᾶξαι ὡς δήμιοί τινες τὰ προσταττόμενα παρὰ τοῦ θεοῦ καὶ τῶν ἁγίων. καὶ δηλοῖ Παῦλος περὶ τῶν Κορινθίων λέγων "οὓς παρέδωκα τῷ Σατανᾷ, ἵνα παιδευθῶσι μὴ βλασφημεῖν." ἵνα γὰρ μὴ νομι σθῶσιν οἱ δαίμονες ὅτι πάντα κατ' αὐθεντίαν πράττουσι, κε λεύονται καὶ ἄκοντες ποιεῖν τὰ προσταττόμενα. καὶ τοῖς μὲν ἁγίοις ἀποστέλλει ὁ θεὸς διακόνους ἁγίους ἀγγέλους εἰς σωτηρίαν, τοῖς δὲ ἁμαρτωλοῖς ἐπιτρέπει δαίμονας εἰς τιμωρίαν. καὶ γὰρ ὅτε κατὰ τοῦ Ἀχαὰβ ὁ θεὸς ἀπεφήνατο λέγων "τίς πορεύσεται καὶ ἀπατήσει τὸν Ἀχαάβ, καὶ πεσεῖται;" ἀπεκρίθη πνεῦμα πο νηρόν "ἰδοὺ ἐγώ," πάντως γινῶσκον ὡς εἰς τοῦτο τέτακται. καὶ ἀποστέλλονται μὲν εἰδικῶς εἰσπράξασθαι τιμωρίαν παρὰ τῶν πο νηρῶν, ἀποστέλλονται δὲ καὶ πρὸς δικαίους, οὐχ ἵνα τιμωρήσων ται ἀλλ' ἵνα πειράσωσιν· ἐπειδὴ γὰρ ἄγγελος ἅγιος ὑπουργῆσαι τῇ πείρᾳ οὐ κελεύεται (οὐδὲ γὰρ ὁ θεὸς κελεύει τὸ ἀπρεπὲς ἀγ γέλῳ θείῳ), διὰ τοῦτο δαίμονες ταύτην ἐπιτρέπονται τὴν πεῖραν. καὶ μὴ θαυμάσῃς εἰ πρὸς δικαίους δαίμονες ἀποστέλλονται· 1.80 ἀνήχθη γὰρ ὁ πάντων δεσπότης ἀπὸ τοῦ Ἰορδάνου εἰς τὴν ἔρημον πειρασθῆναι ὑπὸ τοῦ διαβόλου. εἰ τοίνυν τὸν τοῦ παντὸς κύριον ὁ διάβολος ἐπείρασε, τί θαυμάζεις εἰ καὶ τοῖς δικαίοις εἰς γυμνά σιον ὑπομονῆς δαίμων ἀποστέλλεται; ἀποστέλλεται δὲ οὐ θεοῦ κελεύοντος αὐτῷ, ἀλλὰ παραχωροῦντος· σχηματίζει γὰρ τὸν λόγον ἡ γραφὴ ὡς ἐν προσωποποιίᾳ, ὡς ὅταν λέγει "τῷ δὲ ἁμαρτωλῷ εἶπεν ὁ θεός." καὶ ὁ μέγας δὲ Κύριλλος ἔφη "μετροῦνται δὲ τῶν ἀνὰ πᾶσαν τὴν γῆν ἀνθρώπων τὰ κατὰ καιροὺς πλημμελή ματα, ἃ καὶ μέχρι ποσότητός τινος ἐκδήλου τῆς ἁμαρτίας ἡμῶν ἡκούσης, ἐπάγει δὴ τηνικαῦτα λοιπὸν τὰς δίκας λελυπημένος ὁ νομοθέτης καὶ κύριος, διακαρτερεῖ δὲ ἐξ ἐμφύτου φιλανθρωπίας ἔσθ' ὅτε, καὶ πλημμελούντων ἀνέχεται, οὐκ εἰσάπαν ἀγανακτῶν· καὶ γὰρ ἔφη πρὸς τὸν Ἀβραάμ «οὔπω ἀναπεπλήρωνται αἱ ἁμαρ τίαι τῶν Ἀμοραίων ἕως τοῦ νῦν,» πρὸς δέ γε τοὺς Φαρισαίους ἀκαθέκτως λελυπηκότας φησί «καὶ ὑμεῖς ἀνεπληρώσατε τὸ μέτρον τῶν πατέρων ὑμῶν.» οὐκοῦν εἰ βούλοιτό τις διαβιῶναι μὲν ὀρ θῶς, εὐβουλοτάτας δὲ καὶ ἐπιεικεστάτας ἐν τῷδε τῷ βίῳ ποιεῖσθαι τὰς διατριβάς, ὀρθοποδίσαι τε καὶ διανήξασθαι τὰ δεινὰ γνώμης ἐχόμενος ὀρθῆς καὶ ἀδιαστρόφου, καρποῦται τὸ μὴ ἐναλῶναι κακοῖς. καὶ ἀτρεκὴς ὁ λόγος. ἐφ' ἡμῖν γάρ ἐστι τὸ ἐπ' ἄμφω βλέπειν, πρός τε τἀγαθόν, φημί, καὶ τοὐναντίον. καὶ οἱ μὲν ἐν λόγῳ πεποιημένοι τὸ θαυμάζεσθαι πεφυκὸς ἐν καλῷ γενήσονται 1.81 τῆς ἀρετῆς· οἱ δ' ἀποκλίναντες εἰς τοὐναντίον καὶ τῶν ἀμεινόνων προθέντες τὸ ἀδικοῦν τὴν οἰκείαν καταφθείραντες ζωὴν ἁλοῖεν ἄν, αὐθένται καὶ ὀλετῆρες δεινοὶ κατὰ τῆς σφῶν αὐτῶν κεφαλῆς ἐξε ληλεγμένοι. ταύτῃ τοι καὶ ὁ