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one knows, but transgressions, which in a way are involuntary, one understands with difficulty. "And so," he says, "if you do all things for purity, you will have reproof from involuntary things as from God who is judging." For which reason the Lord also said to his disciples: "When you have done everything, say: We are unprofitable servants; we have done 342 what we ought to have done." But if you also secretly show partiality, will not his terrible things whirl you about, and will not fear from him fall upon you? The best judge is an examiner of deeds, he does not look at the faces of those being judged. For if those being judged are rich or rulers or holding some other high rank, he does not look at their face, but at the deeds which he judges. This is also found in the Catholic Epistle: "showing partiality for the sake of gain," and it is clear that those who take bribes justify the ungodly for the sake of gifts and take away the right of the righteous. But God in his commands does not wish it so, but legislates: "You shall judge according to the great and the small, you shall not show partiality," clearly of the rich, and "you shall not pity a poor man in judgment." And elsewhere it is said: "You shall justly pursue justice." For one must neither side with the rich nor, by pitying the poverty of the poor, overlook what is just. But it happens to be the work of a right judge, just as it is also handed down in the history concerning David, that after the judgments and outcomes 343 of the matters, if it should happen that the one who was ignorant of justice or acting unjustly is poor, to exhort the rich to show philanthropy towards him. And he will be more ready for this, accepting the uprightness of the judge. Thus, at least, it is said concerning David: "ḍoing judgment and justice" . . . . . . . . . philo. . . Job . . . . . . "if you also secretly show partiality;" For every bribe-taker does not openly accept the faces of those who provide, but secretly, often also feigning against him, o..ro...ad. he wishes to come together. And he brings on fear, saying that even if someone dares by deceit to hide the partiality, yet God, being angry, through the infliction upon sinners will whirl them about, instead of "he will give them a trial of his wrath." And he calls the infliction with the impulse of wrath a whirlwind, from a metaphor of whirling waters in eddies, so that what he says is briefly such as this: "Or do you bear his motion, if he becomes indignant?" 344 similar to this, which is found in Zechariah, said ṭo the sinners: "The Lord will go forth in the tossing of his threat." And the tossing of a threat signifies the wrath on account of their sins, for he himself . . . . . is. And "will go forth" would perhaps be similar to what is said in Genesis about Adam, that he heard God walking, having just sinned; by this very thing he receives a sense of God's departure on account of having nothing luminous in himself any longer. For those who distance themselves from God heạr: "The Lord is far from the wicked," this ḅeing said not in terms of place, but in that God is good, and the wicked man stands apart from this. And these things on account of "he will go forth in a tossing." We must return to the beginning, to those "secretly showing partiality," whom the wrath of God in a whirlwind will also whirl about, as has been shown; and upon them also falls fear from God, and this for their benefit, that they may know that a threat is brought against them as sinners. And of this fear, I mean the one according to the threat, there is another according to which it is said: "the fear of the Lord surpassed all," which is also properly reverence. For the fear of God is nothing other 345 than intense respect, through which those who have it lack nothing; "for there is no lack for those who fear him." But the fear of suffering follows sinners. For another such fear is said to be sent upon ṣinners for punishment; but consider if it signifies nothing other through the name of fear than the escạpe from wrath.

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γιγνώσκει τις, παραπτώματα δέ, ἅπερ τρόπον τινὰ ἀκούσιά ἐστιν, δυσκόλως συνίησίν τις. «καὶ ἐὰν οὖν,» φησίν, «πάντα ποιήσητε πρὸς καθαρότητα, ἐκ τῶν ἀκουσίων ὡς θεοῦ κρίνοντος ἕξετε τὸν ἔλεγχον.» δι' ὅπερ καὶ ὁ κύριος τοῖς ἑαυτοῦ μαθηταῖς ἔλεγεν· "ὅταν πάντα ποιήσητε, εἴπατε· δοῦλοι ἀχρεῖοί ἐσμεν, ὃ ὀφείλο342 μεν ποιῆσαι, πεποιήκαμεν." εἰ δὲ καὶ κρυφῇ πρόσωπα θαυμάσετε, πότερον οὐχὶ δεινὰ αὐτοῦ στροβήσει ὑμᾶς, φόβος δὲ παρ' αὐτοῦ ἐπιπεσεῖται ὑμῖν; ὁ ἄριστος κριτὴς πραγμάτων ἐστὶν ἐξεταστής, οὐκ εἰς πρόσωπα βλέπει τῶν κρινομένων. ἐὰν γὰρ ὦσιν οἱ κρινόμενοι πλούσιοι ἢ ἄρχοντες ἢ ἄλλην ὑπερέχοντες ἀξίαν, οὐκ εἰς τὸ πρόσωπον αὐτῶν σκοπεῖ, ἀλλ' εἰς τὰς πράξεις, ἃς κρίνει. τοῦτο καὶ ἐν τῇ ἐπιστολῆι τῇ καθολικῇ φέρεται· "θαυμάζοντες πρόσωπα ὠφελείας χάριν", δῆλον δὲ ὅτι οἱ δωροδόκοι δικαιοῦντες τὸν ἀσεβῆ ἕνεκεν δώρων καὶ τὸ δίκαιον τοῦ δικαίου αἴροντες. θεὸς δὲ προστάττων οὐχ οὕτω βούλεται, ἀλλὰ νομοθετεῖ· "κατὰ τὸν μέγαν καὶ τὸν μικρὸν κρινεῖς, οὐ λήμψει πρόσωπον", τοῦ πλουσίου δηλονότι, καὶ "πένητα οὐκ ἐλεήσεις ἐν κρίσει." καὶ ἑτέρωθι δὲ λέγεται· "δικαίως τὸ δίκαιον διώξει." οὔτε γὰρ πλουσίῳ προστίθεσθαι δεῖ οὔτε πένητος τὴν ἔνδειαν ἐλεοῦντα παρορᾶν τὸ δίκαιον. ἔργον δὲ ὀρθοῦ κριτοῦ τυγχάνει, καθάπερ καὶ τῇ περὶ τοῦ ∆αυὶδ ἱστορίᾳ παραδέδοται, ἵνα μετὰ τὰς κρίσεις καὶ ἐκβάσεις 343 τῶν πραγμάτων, εἰ συμβαίη πένητα εἶναι ἢ τὸν ἀγνοήσαντα τὸ δίκαιον ἢ ἀδικοῦντα, παρακα λεῖν τὸν πλούσιον ὥστε φιλανθρωπίαν εἰς αὐτὸν ἐνδείξασθαι. ἑτοιμότερος δὲ ἔσται πρὸς τοῦτο τὴν ὀρθότητα τοῦ κριτοῦ ἀποδεχόμενος. οὕτω γοῦν λέγεται περὶ τοῦ ∆αυίδ· "π̣οιῶν κρίμα καὶ δικαιοσύνην"····· ····· ···· φιλο̣·· ὁ Ἰὼβ ὑπ·τ̣······ ···· "εἰ καὶ κρυφῇ πρόσωπα θαυμάζετε·" πᾶς γὰρ δωροδόκος οὐκ ἐκ τοῦ φανεροῦ ἀποδέχεται τὰ τῶν παρεχόντων πρόσωπα, ἀλλὰ κεκρυμμένως, πολλάκις καὶ σχηματιζομένως κατ' ἐκείνου, ω··ρο···αδ· συνελθεῖν βούλεται. καὶ ἐπάγει φόβον λέγων, ὅτι εἰ καὶ δόλῳ τις τολμᾷ κρύπτειν τὸ τῆς προσωπολημψίας, ἀλλά γε ὁ θεὸς ὀργιζόμενος διὰ τῆς ἐπιφορᾶς τῆς κατὰ τῶν ἁμαρτανόντων στροβώσει αὐτούς, ἀντὶ τοῦ «πεῖραν αὐτοῖς παρέξει τοῦ θυμοῦ». δῖναν δὲ λέγει τὴν μεθ' ὁρμῆς τοῦ θυμοῦ ἐπιφορὰν ἀπὸ μεταφορᾶς τῶν συστρεφομένων ὑδάτων κατὰ τοὺς εἰλίγγους, ἵν' ᾖ ὃ λέγει συντόμως τοιοῦτον· «ἦ φέρετε αὐτοῦ κίνησιν, ἐὰν ἀγανακτήσῃ;» τούτῳ ὅ344 μοιον, ὃ ἐν Ζαχαρίᾳ φέρεται λεγόμενον πρὸς̣ τοὺς ἁμαρτάνοντας· "πορεύσεται κύριος ἐν σάλῳ ἀπειλῆς αὐτοῦ." σάλον δὲ ἀπειλῆς τὴν ὀργὴν τὴν διὰ τὰ ἁμαρτήματα αὐτῶν σημαίνει, αὐτὸς γὰρ ····· · ἐστίν. τὸ δὲ "πορεύσεται" ἴσως ἂν ὅμοιον εἴη τοῦ ἐν τῇ Γενέσει λεγομένου περὶ τοῦ Ἀδάμ, ὅτι ἤκουσεν τοῦ θεοῦ περιπατοῦντος ἄρτι ἁμαρτάνων· δι' αὐτοῦ τούτου αἴσθησιν δέχεται τῆς τοῦ θεοῦ ἀναχωρήσεως διὰ τὸυ μηδὲν ἔχειν ἔτι ἐν ἑαυτῷ φωτεινόν. οἱ γὰρ μακρύνοντες ἑαυτοὺς ἀπὸ τοῦ θεοῦ ἀκου´̣ουσιν· "μακρὰν ἀπέχει ὁ κύριος ἀπὸ ἀσεβῶν", οὐ τόπῳ τούτου λ̣εγομένου, ἀλλὰ τῷ τὸν μὲν θεὸν ἀγαθόν, τὸν δὲ φαῦλον ἀφεστάναι τούτου. καὶ ταῦτα μὲν διὰ τὸ "πορεύσεται ἐν σάλῳ". ἐπανελθετέον ἐπὶ τὸ ἐξ ἀρχῆς, τοὺς "κρυφῇ πρόσωπα θαυμάζοντας", οὓς καὶ στροβώσει, ὡς ἀποδέδοται, ὁ κατὰ δίνησιν θυμὸς τοῦ θεοῦ· ἐπ' αὐτοὺς δὲ καὶ ἐπιπίπτει φόβος παρὰ θεοῦ, καὶ τοῦτο ἐπ' εὐεργεσίᾳ, ἵνα γνῶσιν, ὅτι ἀπειλὴ κατ' αὐτῶν ὡς ἁμαρτανόντων ἐπάγεται. τούτου δὲ τοῦ φόβου, τοῦ κατὰ τὴν ἀπειλὴν λέγω, ἕτερός ἐστιν καθ' ὃν εἴρηται· "φόβος κυρίου πάντας ὑπερέβαλεν", ὅστις καὶ κυρίως εὐλάβειά ἐστιν. οὐδὲν γὰρ ἕτερόν ἐστιν φόβος θεοῦ 345 ἢ ἐπιτεταμένος σεβασμός, δι' οὗ ἀνυστέρητοι γίνονται οἱ ἔχοντες αὐτόν· "οὐκ ἔστιν γὰρ ὑστέρημα τοῖς φοβουμένοις αὐτόν." ὁ δὲ παθητικὸς φόβος τοῖς ἁμαρτάνουσιν ἕπεται. ἕτερος γὰρ τοῦ τοιούτου κατὰ κόλασιν α῾̣μαρτωλοῖς ἐπιπέμπεσθαι λέγεται· σκόπει δέ, εἰ μηδὲν ἕτερον σημαίνει διὰ τοῦ ὀνόματος τοῦ φόβου ἢ τὴν τῆς ὀργῆς ἀποφ̣υγήν.