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I have called upon you. But then I am not ashamed, if the things of consolation should come to pass. since: is it not a word of the Savior? -Sharp changes of persons occur. Thus he also does in the prophetic works. And another thing concerning the mere man: for example, each of us, when often speaking about a man, at one time we signify him from the soul, at another from the body. If I say that a man is handsome, "ruddy," so that I may speak from scripture, "with beautiful eyes," of exceedingly great size, -then I say that he is a knowledgeable man, he is a servant of God, he is subject to the Lord; for the change of words is not entirely external. When speaking about a composite being, the changes of persons are brought from a part to that part itself. Since, therefore, the one saying these things is not man alone nor God alone, but God become man, some things are said as from the man, and others as from the divine Word or concerning the divine Word. "And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father." you take it as applying to the same one; for does he not say this: "make your face shine upon your servant," another than me; me, your servant. 150 18 Let the impious be ashamed and be brought down to Hades. The phrase "be brought down to Hades" again has a certain force. It did not say "let them go down to Hades." For to go down somewhere belongs to those who descend willingly. But these are not brought down into Hades willingly. Assuredly, at any rate, it is said also about Capernaum or to Capernaum: "And you, Capernaum, who will be exalted to heaven, will be brought down to Hades." It is brought down by others. And they are ashamed then when they know that they are impious and have no impulse of eagerness to go down to Hades. For this reason they are brought down, so that, as if having received a notion of where they are about to descend, they might be ashamed. They will further revile themselves because they have become impious. 19 Let the deceitful lips which speak lawlessness against the righteous be made mute. He does not curse them; he blesses them; for did he not say: "let their lips be made mute." "The deceitful ones," when they are deprived of their slanderous words, have become mute. Their lips not altogether, but "the deceitful ones." Having cast off that word, they then speak with boldness and truth. Thus, at any rate, it is said: "The Lord will destroy all deceitful lips and the boastful tongue." When the boastful tongue, that is, the word, is destroyed, that from which it is destroyed then speaks the word of God. 19 in pride and contempt. Since "of the righteous" is written without the article, it can mean both of the righteous man and of the righteous matter, about which it is said: "that which is altogether just." But he who speaks against the righteous and against the one who has it and is formed according to it speaks in pride and contempt; for then their lips become mute, when they know what humility they are of, when they know that he whom they will hold in contempt is not worthy of contempt. 20 How great is the abundance of your goodness, O Lord, which you have hidden for those who fear you. Since he seemed to be speaking imprecatorily, but looking to the disposition of the speaker we say that they are not curses, but rather prayers. And he wishes good things to happen to them. Since it happened that those who do not ignore goodness and the end of those being saved are worn down, he hid it for those who fear. And here by "those who fear" he means those who have the fear of punishment, not the righteous, not those who have that fear in which there is no want, not that which surpasses all. He says that: since your goodness is congenital, being the same as your goodness, and you do all things for the salvation of all, both the somber things and to make someone fall under somber things, but since those being worn down were about to be harmed on account of superficiality, you hid it from those who fear you, not from those who love; for here we take the fear that is distinguished from love—"perfect love casts out fear." And love is perfect when

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ἐπεκαλεσάμην σε. τότε δὲ οὐ καταισχύνομαι, ἐὰν τὰ τῆς παρακλήσεως ὑπαρχθῇ. ἐπερ · λ̣όγος οὔκ ἐστιν τοῦ σωτῆρος; -ὀξεῖαι μεταβολαὶ τῶν προσώπων γίνονται. οὕτω καὶ ἐν τοῖς προφητι κοῖς πράττει. καὶ ἄλλο περὶ τ̣οῦ ψιλοῦ ἀνθρώπου· οἷον ἕκαστος ἡμῶν πολλάκις διηγούμενος περὶ ἀνθρώπου ὁτὲ μὲν ἀπὸ τῆς ψυχῆς αὐτὸν σημαίνομεν ον , ὁτὲ δὲ ἀπὸ τοῦ σώματος. ἐὰν λέγω ὅτι καλὸς ἄνθρωπος, "πυράκης", ἵνα ἀπὸ τῆς γραφῆς εἴπω, "μετὰ κάλλους ὀφθαλμῶν", ὑπερμεγέθης, -εἶτα λέγω ὅτι ἐπιστήμων ἄνθρωπος, θεοῦ δοῦλός ἐστιν, ὑπόκειται τῷ κυρίῳ· μὴ γὰρ ἡ μεταβολὴ τῶν λέξεων ἐξ ὅλων ἔξω. ὅταν περὶ συνθέτου λέγηται, αἱ μεταβολαὶ τῶν προσώπων ἐκ μέρους ἐπὶ αὐτὸ μέρος φέρονται. ἐπεὶ τοίνυν καὶ ὁ ταῦτα λέγων οὐ μόνος ἄνθρωπός ἐστιν οὐδὲ μόνος θεός, ἀλλὰ θεὸς ἐνανθρωπήσας, τὰ μὲν ὡς ἀπὸ τοῦ ἀνθρώπου λέγεται, τὰ δὲ ὡς ἀπὸ τοῦ θεοῦ λόγου ἢ περὶ τοῦ θεοῦ λόγου. "καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός". ἐπὶ τοῦ αὐτοῦ λαμβάνεις· μὴ γὰρ τοῦτο λέγει· "ἐπίφανον τὸ πρόσωπόν σου ἐπὶ τὸν δοῦλόν σου", τὸν ἄλλον ἐμοῦ· ἐμὲ τὸν δοῦλόν σου. 150 18 αἰσχυνθείησαν οἱ ἀσεβεῖς καὶ καταχθείησαν εἰς ᾅδου. τὸ "καταχθείησαν εἰς ᾅδου" πάλιν δύναμίν τινα ἔχει. οὐκ εἶπεν "καταβήτωσαν εἰς ᾅδην". ἑκουσίως δὲ κατιόντων ἐστὶν τὸ καταβῆναί που. οὗτοι δὲ οὐχ ἑκουσίως ἐν τῷ ᾅδῃ καταβιβάζονται. ἀμέλει γοῦν καὶ περὶ τῆς Καφαρναοὺ ἢ πρὸς τὴν Καφαρναοὺ λέγεται· "καὶ σύ, Καφαρναού, ἣ ἕως οὐρανοῦ ὑψωθήσῃ, ἕως ᾅδου καταβιβασθήσῃ". ὑπὸ ἄλλων καταβιβάζεται. τότε δὲ αἰσχύνονται ὅταν γνῶσιν ὅτι ἀσεβεῖς εἰσιν οὐκ ἔχουσιν ὁρμὴν προθυμίας καταβῆναι εἰς τὸν ᾅδην. διὰ τοῦτο κατάγονται ἵν' ὥσπερ ἔννοιαν λαβόντες ὅπου μέλλουσιν κατιέναι, αἰσχυνθείησαν. ἔτι πλέον κακίσουσιν ἑαυτοὺς ὅτι ἀσεβεῖς γεγόνασιν. 19 ἄλαλα γενηθήτω τὰ χείλη τὰ δόλια τὰ λαλοῦντα κατὰ τοῦ δικαίου ἀνομίαν. οὐκ ἐπαρᾶται αὐτούς· εὐλογεῖ αὐτούς· μὴ γὰρ εἶπεν· "ἄλαλα γενηθήτω τὰ χείλη αὐτῶν". "τὰ δόλια" ὅταν στερηθῶσιν τῶν διαβολικῶν λόγων, ἄλαλα γέγονεν. τὰ χείλη αὐτῶν οὐ καθάπαξ, ἀλλὰ "τὰ δόλια". ἀποβαλόντα τὸν λόγον λοιπὸν σὺν παρρησίᾳ καὶ ἀληθείᾳ λαλοῦσιν. οὕτω γοῦν λέγεται· "ἐξολεθρεύσει κύριος πάντα τὰ χείλη τὰ δόλια καὶ γλῶσσαν μεγαλορήμονα". ὅταν ἡ μεγαλορημονοῦσα γλῶττα, τουτέστιν ὁ λόγος, ὀλεθρευθῇ, ἐκεῖνος ἀφ' οὗ ὀλεθρεύεται, τὸν τοῦ θεοῦ λοιπὸν λαλεῖ λόγον. 19 ἐν ὑπερηφανίᾳ καὶ ἐξουδενώσει. ἐπεὶ ἀπαρεμφάτως κεῖται τὸ "τοῦ δικαίου", δύναται καὶ τοῦ δικαίου ἀνθρώπου καὶ τοῦ δικαίου πράγματος, περὶ οὗ λέγεται· "δικαίως τὸ δίκαιον". ὁ λαλῶν δὲ κατὰ τοῦ δικαίου καὶ κατὰ τοῦ ἔχοντος αὐτὸ καὶ πεποιωμένου κατ' αὐτὸυ λαλεῖ ἐν ὑπερηφανίᾳ καὶ ἐξουδενώσει· τότε γὰρ ἄλαλα γίνεται αὐτῶν τὰ χείλη, ὅταν γνῶσιν οἵας ταπεινότητός εἰσιν, ὅταν γνῶσιν ὅτι ὃν ἐξουδενώσουσιν, οὔκ ἐστιν ἄξιος ἐξουθενώσεως. 20 ὡς πολὺ τὸ πλῆθος τῆς χρηστότητός σου, κύριε, ἧς ἔκρυψας τοῖς φοβουμένοις σε. ἐπεὶ ἔδοξέν τινα ἀρατικῶς λέγειν, σκοποῦντες δὲ εἰς τὴν διάθεσιν τοῦ λέγοντος λέγομεν ὅτι οὔκ εἰσιν ἀραί, ἀλλὰ μᾶλλον ἐπευχαί. καλὰ δὲ αὐτοῖς ὑπαρχθῆναι βούλεται. ἐπεὶ συνέβαινεν τοὺς μὴ ἀγνο̣ου῀̣ντας τὴν χρηστότητα καὶ τὸ τέλος τῶν σῳζομένων ἐπιτρίβεσθαι, ἔκρυψεν τοῖς φοβουμένοις. φοβουμένους δὲ ὧδε λέγει τοὺς τὸν κολαστικὸν φόβον ἔχοντας, οὐ τοὺς δικαίους, οὐ τοὺς ἔχοντας ἐκεῖνον τὸν φόβον οὗ οὐδέν ἐστιν ὑστέρημα, οὐ τὸν πάντα ὑπερβαλόντα. λέγει ὅτι· ἐπεὶ ἡ χρηςτότης σου συνφυής ἐστιν ἡ αὐτὴ οὖσα τῇ ἀγαθότητί σου, πάντα δὲ ὑπὲρ σωτηρίας τῶν ὅλων ποιεῖς, καὶ τὰ σκυθρωπὰ καὶ τὸ ὑποπεσεῖν τινα ποιῆσαι σκυθρωποῖς, ἀλλ' ἐπειδὴ ἤμελλον οἱ ἐπιτριβόμενοι διὰ ἐπιπολαιότητα βλάπτεσθαι, ἔκρυψας αὐτὸ τοῖς φοβουμένοις σε, οὐ τοῖς ἀγαπῶσιν· ὧδε γὰρ τὸν φόβον τὸν διαστελλόμενον πρὸς τὴν ἀγάπην λαμβάνομεν-"ἡ τελεία ἀγάπη ἔξω βάλλει τὸν φόβον". τελεία δέ ἐστιν ἀγάπη ὅταν