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of his fig tree and there shall be none to make him afraid." But this is not in a perceptible sense; but the one who has the practical life, indicated by the fig tree, and the contemplative life, which is signified by the vine—being productive of gladness—, is henceforth without fear, having no devil or demons to frighten him. But the one in wickedness is not at rest, his reasoning being carried here and there by passions and demons. For example, 308 to Cain, as one who ought not to be moved, it was said: "You have sinned, be still;" for proper to the nature of man is the quiet of tranquility, but disorder is extraneous. α····· ····· and now a symbol of····· ····to dwell in the soul····· ···interpreted··· "The earth feared and was still when God arose to judgment." For when those who do earthly things, because of the fear of judgment, come to be in repentance, they take up quietness instead of turmoil, hearing: "And you shall be quiet, without fear from any evil." But salvation will leave them. It is hinted that those who of old made war, now that the man has become righteous, are abandoned by salvation, clearly, the salvation which they fashioned for themselves, considering salvation to be the affliction of those warred against, both in soul and body. For their hope is destruction. Of the malevolent, he says, the expectation is destruction; and he might speak of their expectation, not that they themselves expect this at all, but as having this as a consequence; just as we say to one who falls into punishment: You brought these things upon yourself, not that he intended this, but that these things followed for him. 309 But the eyes of the ungodly shall waste away. Perhaps it alludes to the envious and their grief that arises at the change of fortune for the one who had fallen into grievous circumstances, as he has described. But he does not mean these eyes—for many of the ungodly have remained sharp-sighted until their last breath—, but those of the soul. You have in the divine scriptures concerning the eyes of man: "The commandment of the Lord is clear, enlightening the eyes," evidently, the eyes of the inner man, with the result that even the blind keep the commandments of God. 309 But Job, taking up the discourse, says: Are you then the only people? Or will wisdom die with #6you? He says that "You are indeed men, but thinking great things of yourselves and considering yourselves to be the only men, you suppose that wisdom extends only as far as you; and you think you are able to comprehend the judgments of God and to declare something about them; and in reality it surpasses human things." For he says, "Your judgments are a great abyss." But Paul also writes that they are "unsearchable." And through the phrase "will wisdom die with you?" he shows that the wisdom of God is not limited to human af310 fairs. He knows, just as the apostle also, that "in part" is the "knowledge" here even for the perfect, these also having the "pledge of the spirit"; but he who has the pledge of something does not have the whole of it, but a "part" of it. But when "that which is perfect has come," he has the part along with the whole; #6for this is what the pledge is. #6I too have a heart as you have. He wishes to show them that they have fictions in their own minds, saying: "I too have a heart as you have" and I am not of the same mind with you. Or do you not think that you understand exceedingly well? For I too understand; for a rational being does not differ from a rational being. But the difference comes in the application." For concerning the wicked it is said: "Hear me, you who have lost your heart." For it means not its substance, but its worthless activity it calls its #6destruction. For a righteous and blameless man has #6become a mockery. When he speaks of lesser things, he applies them to himself; for he is one who diminishes himself out of humility. But when there is need of praise, to the righteous man and the one possessing virtue he says that these things belong, as the blessed Paul says, "I know a man 311 in Christ". For God bore witness to him, saying: "Do you think that I have dealt with you otherwise than that you might be shown to be righteous?" But if Job ever said

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συκῆς αὐτοῦ καὶ οὐκ ἔσται ὁ ἐκφοβῶν." τοῦτο δὲ οὐκ αἰσθητῶς· ἀλλ' ὁ ἔχων τὸν πρακτικὸν βίον διὰ τῆς συκῆς δηλούμενον καὶ τὸν θεωρητικόν, ὃς διὰ τῆς ἀμπέλου σημαίνεται-εὐφροσύνης ποιητικὸν τυγχάνον-, ἄφοβος λοιπόν ἐστιν οὐκ ἔχων διάβολον ἐκφοβοῦντα ἢ δαίμονας. ὁ δ' ἐν κακία οὐχ ἡσυχάζει ὧδε κἀκεῖ τοῦ λογισμοῦ περιφερομένου ὑπὸ παθῶν καὶ δαιμόνων. αὐτίκα γοῦν 308 πρὸς Κάϊν ὡς οὐ δεῖ κινούμενον εἴρηται· "ἥμαρτες, ἡσύχασον·" οἰκ»ε»ῖον γὰρ τῇ τοῦ ἀνθρώπου φύσει ἡ ἡσυχία τῆς ἀταραξίας, ἡ δὲ ἀταξία ἐπ»ε»ισόδιον. α····· ····· καὶ νῦν σύμβολον τη····· ····ης ἐν ψυχῇ οἰκεῖν τη····· ···ος ἑρμηνευομένη··· "γῆ ἐφοβήθη καὶ ἡσύχασεν ἐν τῷ ἀναστῆναι εἰς κρίσιν τὸν θεόν." ὅταν γὰρ οἱ τὰ γήινα πράττοντες διὰ τὸν φόβον τῆς κρίσεως ἐν μετανοίᾳ γένωνται, ἡσυχίαν ἀντι`̣ ταραχῆς ἀναλαμβάνουσιν ἀκούοντες· "καὶ ἡσυχάσεις ἀφόβως ἀπὸ παντὸς κακοῦ." σωτηρία δὲ αὐτοὺς ἀπολείψει. αἰνίττεται, ὅτι οἱ πολεμοῦντες πάλαι δικαίου λοιπὸν τοῦ ἀνθρώπου γεγενημένου ἐγκαταλείπονται ὑπὸ σωτηρίας, δῆλον δ' ὅτι ἧς ἑαυτοῖς ἀνεπλάσαντο σωτηρίας ἡγούμενοι τὴν τῶν πολεμουμένων κάκωσιν καὶ κατὰ ψυχὴν καὶ σῶμα. ἡ γὰρ ἐλπὶς αὐτῶν ἀπώλ»ε»ια. τῶν κακοθελῶν, φησίν, ἡ προσδοκία ἀπώλειά ἐστιν· λέγοι δ' ἂν αὐτῶν προσδοκίαν οὐ πάντως ὡς αὐτῶν τοῦτο προσδοκώντων, ἀλλ' ὡς ἑπόμενον τοῦτο ἐχόντων· καθὸ λέγομεν τῷ κολάσει ὑποπίπτοντι· σὺ σεαυτῷ ταῦτα παρήγαγες, οὐχ ὅτι αὐτὸς τοῦτο προέθετο, ἀλλ' ὅτι ἠκολούθησεν αὐτῷ ταῦτα. 309 ὀφθαλμοὶ δὲ ἀσεβῶν τακήσονται. ἴσως τοὺς φθονεροὺς αἰνίττεται καὶ τὴν λύπην αὐτῶν τὴν γιγνομένην ἐπὶ μεταβολῇ τοῦ ἀνιαροῖς περιπεπτωκότος, ὡς διέγραψεν. οὐ δε τούτους δὲ τοὺς ὀφθαλμούς φησι-πολλοὶ γὰρ τῶν ἀσεβῶν μέχρις ὑστέρας ἀναπνοῆς ὀξυωποῦντες ἔμειναν-, ἀλλὰ τοὺς ψυχῆς. ἔχεις ἐν τοῖς θείοις γράμμασιν περὶ ὀφθαλμῶν τῶν τοῦ ἀνθρώπου· "ἡ ἐντολὴ κυρίου τηλαυγὴς φωτίζουσα ὀφθαλμούς", δηλονότι τοὺς τοῦσ ἔσω ἀνθρώπου ὀφθαλμοὺς ἐπὶ τῷ καὶ τυφλοὺς σώζειν τὰς θεοῦ ἐντολάς. 309 ὑπολαβὼν δὲ Ἰὼβ λέγει· εἶτα ὑμεῖς ἐστε ἄνθρωποι; ἢ μεθ' ὑμῶν #6τελευτήσει σοφία; φησὶν ὅτι «ἄνθρωποι μέν ἐστε, μέγα δὲ περὶ αὑτῶν οἰόμενοι καὶ ὡς μόνους ἑαυτοὺς ἀνθρώπους λογιζόμενοι νομίζετε μέχρις ὑμῶν εἶναι τὴν σοφίαν· οἴεσθε δὲ δύνασθαι καὶ τὰ κρίματα τοῦ θεοῦ καταλαμβάνειν καὶ ἀποφαίνεσθαί τι περὶ αὐτῶν· καὶ τῷ ὄντι ὑπερβαίνει τὰ ἀνθρώπινα.» "τὰ κρίματά σου" γάρ φησιν "ἄβυσσος πολλή." ἀλλὰ καὶ Παῦλος "ἀνεξεραύνητα" αὐτὰ εἶναι γράφει. ἐμφαίνει δὲ διὰ τοῦ "μεθ' ὑμῶν τελευτήσει σοφία;" ὅτι ἡ τοῦ θεοῦ σοφία οὐκ ἄχρι τῶν ἀνθρωπίνων ἐστὶν πρα310 γμάτων. οἶδεν καθὰ καὶ ὁ ἀπόστολος ὅτι "ἐκ μέρους" κα̣ὶ τοῖς τελείοις ἐνταῦθα ἡ "γνῶσις" "ἀραβῶνα πνεύματος" ἐχόντων καὶ τούτ̣ων· ὁ δὲ ἀραβῶνά τινος ἔχων οὐ τὸ ὅλον αὐτὸ ἔχει, ἀλλὰ "μέρος" αὐτοῦ. τοῦ δὲ "τελείου ἐλθόντος" ἔχει σὺν τῷ ὅλῳ τὸ μέρος· #6τοῦτο γάρ ἐστιν ὁ ἀραβών. #6κἀμοὶ μὲν καρδία καθ' ὑμᾶς ἐστιν. παραστῆσαι αὐτοῖς βούλεται, ὅτι ἀναπλασμοὺς ἐν τῇ διανοίᾳ ἑαυτῶν ἔχουσιν, φάσκων· «"κἀμοὶ καρδία καθ' ὑμᾶς ἐστιν" καὶ οὐ συμφέρομαι ὑμῖν εἰς τὴν αὐτὴν διάνοιαν. ἢ μὴ νομίζετε ὑπερβαλλόντως νοεῖν; κἀγὼ γὰρ συνίημι· λογικὸν γὰρ λογικοῦ οὐ διαφέρει. τῇ δὲ ἐπιβολῇ ἡ διαφορὰ γίνεται.» περὶ φαύλων γοῦν λέγεται· "ἀκούσατέ μου οἱ ἀπολωλεκότες τὴν καρδίαν." οὐ γὰρ τὴν οὐσίαν, ἀλλὰ τὴν ἐνέργειαν αὐτῆς τὴν φαύλην ἀπώλειαν αὐτῆς #6λέγει. δίκαιος γὰρ καὶ ἄμεμπτος ἀνὴρ ἐγε#6νήθη εἰς χλεύασμα. ὅταν τὰ ἐλάττονα λέγῃ, ἑαυτῷ αὐτὰ προσάπτει· ἐλαττωτικὸς γὰρ ἑαυτοῦ διὰ ἀτυφίαν ὑπάρχει. ὅταν δὲ ἐπαίνου χρεία ᾖ, τῷ δικαίῳ καὶ τῶι ἔχοντι τὴν ἀρετὴν αὐτὰ ἕπεσθαι λέγει, ὡς ὁ μακάριος Παῦλος "οἶδα ἄνθρωπον 311 ἐν Χριστῷ" λέγων̣. ὁ θεὸς γὰρ αὐτῷ ἐμαρτύρησεν λέγων· "οἴει δέ με ἄλλως σοι κεχρηματικέναι ἢ ἵνα ἀναφανῇς δίκαιος;" εἰ δὲ ὁ Ἰὼβ εἶπέν ποτε