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to have allotted such a nature to the plot, that the nets are turned back against the plotters, so that from this they might desist from battle and scheming against their neighbor. This also happened in the case of Moses. For the one who was about to be killed was saved; but Pharaoh perished by the very way which he had schemed against the children. For having commanded that the infants be killed, he forced the mother of Moses, through fear, 55.103 to expose the baby; and Pharaoh’s daughter, having taken the ark from the river, and finding the baby, raised him, and he, having grown up, destroyed them all. From this the resourcefulness of God especially shines forth, and for the wicked, there is great correction, and for those who escape, pleasure. So also it happened in the case of the all-good Joseph. For his brothers, having cast him into slavery, suffered what they suffered, and they harmed him not at all, but even helped him; but they themselves endured that tragedy. And while it is possible to say many such things, consider it also in other cases. Did someone take advantage? He destroyed himself. For he often even helped the one taken advantage of, but he betrayed his own soul. Did someone do wrong? He ran himself through with the sword. For not to suffer evil, but to do evil, this is especially to suffer evil. For this reason Paul also advised rather to be wronged, and not to do wrong; and Christ, to be struck and not to strike back, but even to offer oneself up to suffer. This is of the greatest strength, this produces endurance, this makes the soul strong, this makes it superior to the passions. For one who wrongs another, or strikes or insults him, having first been overcome by passion himself, and become a captive, then seems to wrong his neighbor; but he himself has suffered worse things, having served the uttermost slavery. His trouble shall return upon his own head, and his iniquity shall come down upon his own crown. And they say these things were said about Ahithophel and about Absalom; for the head of both came down to punishment. For the one, using a noose, thus ended his life; while the other, coming under the tree and being hung by his hair, hung for a long time. So also Judas ended his life with a noose, knowing that he had done everything to the harm of his own head. And Ahithophel, understanding that David would surely prevail, went away and hanged himself; and Absalom hung unwillingly, and was not killed immediately, but was first hung as in a court of law, and nailed to the wood; and as God brought the verdict from above, he hung for a long time, being scourged thereafter by his conscience. For he himself desired to plunge his right hand into his father's throat; but his father, even so, advised the soldiers to spare him. And so what was said was not from vainglory, that he would mourn even after his death. And that you may learn that what happened was not of human effort, but that the court was entirely divine, hair and a tree bound him, and an irrational animal delivered him up, and instead of a rope, his hair, and instead of a gibbet, the tree became, and instead of a soldier, the mule brought him forward. And consider the paradox. While he was suffering these things, none of his own men dared to approach and take him down, though there was so much opportunity. And God ordained this, that he should neither be taken down, nor be brought bound to his father, since his fatherly compassion showed mercy beyond measure; and the more wondrous thing, that the one who had reconciled him to his father, this one killed him, 55.104 standing over him as a fierce accuser, as it were; but this one killed, while God cast the vote. 15. For that the vote was cast from above, hear how he presented this; for having said, His iniquity shall come down upon his crown, he says; I will give thanks to the

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τοιαύτην συγκληρῶσαι τῇ ἐπιβουλῇ τὴν φύσιν, ὥστε εἰς τοὺς ἐπιβουλεύοντας περιτρέπεσθαι τὰ δίκτυα, ἵνα καὶ ἐντεῦθεν ἀποστῶσι τῆς κατὰ τοῦ πλησίον μάχης καὶ μηχανῆς. Τοῦτο καὶ ἐπὶ τοῦ Μωϋσέως γέγονεν. Ὁ μὲν γὰρ μέλλων ἀναιρεῖσθαι διεσώθη· ὁ δὲ Φαραὼ διὰ τῆς ὁδοῦ, ἧς κατὰ τῶν παίδων ἐμηχανήσατο, δι' αὐτῆς ἀπώλετο. Κελεύσας γὰρ ἀναιρεῖσθαι τὰ παιδία, ἠνάγκασε τὴν μητέρα Μωϋσέως ἔκθετον διὰ τὸ δέος 55.103 ποιῆσαι τὸ βρέφος· καὶ ἀπὸ τοῦ ποταμοῦ ἀνελομένη τὴν θήγην ἡ θυγάτηρ τοῦ Φαραὼ, καὶ εὑροῦσα τὸ βρέφος ἀνέθρεψε, καὶ αὐξηθεὶς ἐκεῖνος πάντας ἀπώλεσεν. Ἐντεῦθεν καὶ ἡ εὐμηχανία τοῦ Θεοῦ μάλιστα διαλάμπει, καὶ τοῖς, πονηροῖς πολὺς ὁ σωφρονισμὸς, καὶ τοῖς διαφεύγουσιν ἡ ἡδονή. Οὕτω καὶ ἐπὶ τοῦ παγκάλου Ἰωσὴφ γέγονεν. Ἐμβαλόντες γὰρ αὐτὸν εἰς δουλείαν οἱ ἀδελφοὶ, ἔπαθον ἅπερ ἔπαθον, καὶ τὸν μὲν ἔβλαψαν οὐδὲν, ἀλλὰ καὶ ὤνησαν· αὐτοὶ δὲ τὴν τραγωδίαν ἐκείνην ὑπέμειναν. Καὶ πολλὰ τοιαῦτα λέγειν ἐξὸν, σκόπει καὶ ἐπὶ τῶν ἄλλων. Ἐπλεονέκτησέ τις; Ἑαυτὸν ἀπώλεσε. Τὸν μὲν γὰρ πλεονεκτηθέντα πολλάκις καὶ ὤνησε, τὴν δὲ ἑαυτοῦ ψυχὴν προὔδωκεν. Ἠδίκησέ τις; Ἑαυτῷ τὸ ξίφος περιέπειρεν. Οὐ γὰρ τὸ παθεῖν κακῶς, ἀλλὰ τὸ ποιῆσαι κακῶς, τοῦτο μάλιστά ἐστι τὸ πάσχειν κακῶς. ∆ιὰ τοῦτο καὶ Παῦλος παρῄνει μᾶλλον ἀδικεῖσθαι, καὶ μὴ ἀδικεῖν· καὶ ὁ Χριστὸς, ῥαπίζεσθαι καὶ μὴ ἀντιῤῥαπίζειν, ἀλλὰ καὶ παρέχειν ἑαυτὸν εἰς τὸ πάσχειν. Τοῦτο μεγίστης ἰσχύος, τοῦτο ὑπομονὴν ἐργάζεται, τοῦτο ἰσχυρὰν τὴν ψυχὴν κατασκευάζει, τοῦτο τῶν παθῶν ἀνώτερον ποιεῖ. Ὁ γὰρ ἀδικῶν ἕτερον, ἢ τύπτων ἢ ὑβρίζων, πρότερον αὐτὸς ὑπὸ τοῦ πάθους χειρωθεὶς, καὶ αἰχμάλωτος γενόμενος, τότε δοκεῖ τὸν πλησίον ἀδικεῖν· αὐτὸς δὲ χαλεπώτερα πέπονθε, τὴν ἐσχάτην δουλείαν δουλεύσας. Ἐπιστρέψει ὁ πόνος αὐτοῦ εἰς κεφαλὴν αὐτοῦ, καὶ ἐπὶ κορυφὴν αὐτοῦ ἡ ἀδικία αὐτοῦ καταβήσεται. Καὶ περὶ τοῦ Ἀχιτόφελ καὶ περὶ τοῦ Ἀβεσσαλὼμ ταῦτα εἰρῆσθαί φασιν· ἀμφοτέρων γὰρ ἡ κεφαλὴ εἰς τιμωρίαν κατέβη. Ὁ μὲν γὰρ ἀγχόνῃ χρησάμενος, οὕτω τὸν βίον κατέλυσεν· ἐκεῖνος δὲ ὑπὸ τὸ δένδρον ἐλθὼν, καὶ ἐξαρτηθεὶς ὑπὸ τῆς κόμης, πολὺν ἐκρέματο χρόνον. Οὕτω καὶ Ἰούδας ἀγχόνῃ τὸν βίον κατέλυσεν, εἰδὼς ὅτι ἐπὶ κακῷ τῆς αὑτοῦ κεφαλῆς πάντα εἰργάσατο. Καὶ ὁ Ἀχιτόφελ νοήσας ὅτι πάντως περιέσται ὁ ∆αυῒδ, ἀπελθὼν ἀπήγξατο· καὶ ὁ Ἀβεσσαλὼμ ἄκων ἐκρέματο, καὶ οὐκ εὐθέως ἀνῃρεῖτο, ἀλλ' ὥσπερ ἐν δικαστηρίῳ πρότερον ἀνηρτήθη, καὶ τῷ ξύλῳ προσηλώθη· καὶ τοῦ Θεοῦ τὴν ψῆφον ἄνωθεν φέροντος, ἐπὶ πολὺν ἐκρέματο χρόνον, ὑπὸ τοῦ συνειδότος λοιπὸν μαστιζόμενος. Αὐτὸς μὲν γὰρ ἐπεθύμει τὴν δεξιὰν τῷ λαιμῷ βαπτίσαι τῷ πατρικῷ· ὁ δὲ πατὴρ καὶ οὕτω φείσασθαι αὐτοῦ παρῄνει τοῖς στρατιώταις. Καὶ οὕτως οὐκ ἦν κενοδοξίας τὸ λεγόμενον, ὅτι καὶ μετὰ θάνατον ἀποδύρεται. Καὶ ἵνα μάθῃς ὅτι οὐκ ἀνθρωπίνης ἦν σπουδῆς τὸ γινόμενον, ἀλλ' ὅλον θεῖον ἦν τὸ δικαστήριον, τρίχες καὶ ξύλον αὐτὸν ἔδησαν, καὶ ζῶον ἄλογον παρέδωκε, καὶ ἀντὶ μὲν σχοινίου ἡ κόμη, ἀντὶ δὲ ξύλου τὸ δένδρον γέγονεν, ἀντὶ δὲ στρατιώτου προσήγαγεν αὐτὸν ἡ ἡμίονος. Καὶ σκόπει τὸ παράδοξον. Ταῦτα παθόντος, οὐδεὶς ἐτόλμησε προσελθεῖν τῶν αὐτοῦ, καὶ καθελεῖν αὐτὸν, τοσαύτης γενομένης σχολῆς. Καὶ τοῦτο δὲ ὁ Θεὸς ᾠκονόμει, ὥστε μήτε καθαιρεθῆναι, μήτε δεδεμένον ἀπενεχθῆναι τῷ πατρὶ, ἐπειδὴ τὰ πατρικὰ σπλάγχνα πέρα τοῦ μέτρου τὴν φειδὼ ἐπεδείκνυτο· καὶ τὸ δὴ θαυμαστότερον, ὅτι ὁ καταλλάξας αὐτῷ τὸν πατέρα, οὗτος αὐτὸν ἀνῄρει, 55.104 μονονουχὶ κατήγορος σφοδρὸς ἐπιστάς· ἀλλ' ἀνῄρει μὲν οὗτος, ἐψηφίζετο δὲ ὁ Θεός. ιεʹ. Ὅτι γὰρ ἄνωθεν ἡ ψῆφος κατεφέρετο, ἄκουσον αὐτοῦ τοῦτο πῶς παρέστησε· εἰπὼν γὰρ, Ἐπὶ κορυφὴν ἡ ἀδικία αὐτοῦ καταβήσεται, φησίν· Ἐξομολογήσομαι τῷ