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is at rest, as the 395 land is given to them and no foreigner comes upon them, but the ungodly man is in anxieties. And if he did not say this according to what has been said, it would have made sense. But since he said that he is a sinner, he hints that "for this reason you are in anxieties, since you are not righteous, to whom with his peers the land was given and no foreigner comes." How he said this, therefore, has been shown. But the Lord, instructing his own disciples, says: "Do not be anxious about tomorrow." And there is an instruction, that "we cast all our anxiety on the Lord." And if he also calls possessions life, this one too is "in anxiety." But numbered years are given to a ruler. And his fear is in his ears. This he says, that even if someone ruling acts boldly, let him know that he has numbered years. His rule does not make him long-lived; for a time is measured out to men by God for his judgment. So even if the ruler is boastful, yet his life and his years happen to be few and full of fear, always having fear in his ears because of the uncertainty of his way. 396 Such a person has a passionate fear. For when he is in the anxieties of life, he is also cautious of death. But the virtuous man, knowing that it is better "to depart and be with Christ," is hopeful, while the wicked man is not so, but is afraid; for it has been said, that "the wicked flees when no one pursues." When he already seems to be at peace, his destruction will come. Even if someone is in great abundance like the one who says in the gospel: "I will tear down my barns and build larger ones, and I will say to my soul: Soul, you have many goods, eat, drink, be merry," but the Lord says to him: "Fool, this night your soul is required of you; and the things you have prepared, whose will they be?" For when he seemed to be at peace in his wealth, his destruction came. Therefore, the divine word suggests these things. But it seems that this man says these things from mishearings of the wise, being mistaken in this, that he was hinting at these things concerning Job. Let him not believe that he will turn away from darkness. Similar to "when they say: 'Peace and security is here'" is "when he seems to be at peace, his destruction will come." "Then," he says, "sudden destruction comes upon them, as labor pains upon a 397 pregnant woman." -- xat 7 job 15,22b-23a For he has already been consigned to the hands of iron, and has been assigned as food for vultures. For from this the sinner has stored up for himself punishment, which is signified by the iron and the vultures. One should not be surprised that this man says such things. For it has already been said that perhaps he utters them from mishearings of the ancients. job 15,23b But he knows in himself that he remains for a fall. He says that the conscience of sinners knows the expectation of wicked practices, that this is a fall. job 15,23x And a dark day will whirl him about. Instead of "he is troubled by the punishments." You have in Amos concerning this day: "Woe to you who desire the day of the Lord, and for what purpose is this day of the Lord to you? It is darkness and not light" amos 5, 18-20 "and gloom with no brightness in it" xph. job 10,22a. job 15,24a But distress and anguish will seize him. He says, therefore, that the wicked will fall into these things, constructing through all this that he suffers these things because of sin. job 15,24b like a general, a front-rank fighter, falling. Even if Job is not the one saying these things, yet he had some knowledge of the devil, which he likely had from the words either of Job or of other ancient men. Therefore he calls him a front-rank general because he is the author of evil. He says, therefore, that thus it will seize him, being called distress and anguish in what was said before, it will be like the front-rank general; so he too will fall, being the author of evil. 401 job 15,26a But he ran against him with insolence. - - - ; as is shown by his not working it in secret, but before the Lord. And insolence can be both arrogance and all injustice; for it makes those involved worthy of insolence. The one who insults someone says words and

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ἐστὶν ἀναπαύσει, ὡς τὴν 395 γῆν αὐτοῖς δίδοσθαι καὶ μὴ ἐπέρχεσθ̣αι ἀλλογενῆ ἐπ' αὐτούς, ὁ δὲ ἀσεβὴς ἐν φροντίσιν ἐστίν. καὶ ει᾿̣ μὴ κατὰ τ̣ὰ εἰρημένα τοῦτο ἔλ̣εγεν, ε̣ἰ῀̣χε λόγον. ἐπειδὴ δὲ εἶπεν̣, ὅτι ἁμαρτωλός ἐστιν, πα̣ραινίττεται ὅτι «διὰ τοῦτο ἐν φροντίσιν ὑπάρχεις, ἐπεὶ οὐκ εἶ δίκαιος, ᾧ μετὰ τῶν ὁμοίω̣ν ἐδόθη ἡ γῆ καὶ οὐκ ἐπέρχεται ἀλλογενής». οὗτος μὲν οὖν ὅπως τοῦτο εἶπεν, δεδήλωται. ὁ δ̣ε`̣ κύριος παραγγέλλων τοῖς ἑαυτ̣οῦ μαθηταῖς φησιν· "μὴ μεριμνήσητε περὶ τῆς αὔριον." καὶ παραγγελία ἔστιν, ἵνα "πᾶσαν μέριμναν ἐπὶ κύριον ῥίψωμεν". ε̣ἰ δὲ καὶ τὰ χρ̣ήματα λέγει τὸν βίον, καὶ οὗτος "ἐν φροντίδι". ἔτη δὲ ἀριθμητὰ δεδομένα δυνάστῃ. ὁ δὲ φόβος αὐτοῦ ἐν ὠσὶν αὐτοῦ. τοῦτο λέγει, ὅτι κἂν δυναστεύων τις καταθρασύνη ται, ἴστω ὅτι ἀριθμητὰ ἔτη ἔχει. οὐχ ἡ δυναστεία πολυχρόνιον αὐτὸν ποιεῖ· ἐπιμετρεῖται γὰρ τοῖς ἀνθρώποις χρόνος παρὰ τοῦ θεοῦ πρὸς τὸ αὐτοῦ κρίμα. κἂν ἀλαζονεύηται οὖν ὁ δυνάστης, ἀλλ' ὁ βίος αὐτοῦ καὶ τὰ ἔτη αὐτοῦ ὀλίγα τυγχάνει καὶ ἐπίφοβα ἀεὶ ἐν τοῖς ὠσὶν τὸν φόβον ἔχοντος διὰ τὸ ἀβέβαιον τοῦ τρόπου. 396 τ̣ὸν δὲ παθητικὸν ὁ τοιοῦτος ἔχει φ̣όβον. ὅταν γὰρ ε᾿̣ν φ̣ρ̣οντίσιν τοῦ βίου ἐστίν, εὐλαβεῖται καὶ τὸν θάνατον. ο῾̣ δὲ σπουδαῖος εἰδώς, ὅτι κάλλιον "ἀναλῦσαι καὶ σὺν Χριστῷ εἶναι", εὔελπίς ἐστιν, τοῦ φαύλου οὐχ οὕτως ὄντος, ἀλλὰ φοβουμένου· εἴρηται γάρ, ὅτ̣ι "φεύγει ἀσεβὴς οὐδενὸς διώκοντος". ὅταν δοκῇ ἤδη εἰρηνεύειν, ἥξει αὐτοῦ ἡ καταστροφή. κἂν ἐν πολλῇ εὐθηνίᾳ τις ὑπάρχῃ ὡς ὁ λέγων ἐν τῷ εὐαγγελίῳ· "καθελῶ μου τ̣ὰς ἀποθήκας καὶ μείζονας οἰκοδομήσω καὶ ἐρῶ τῇ ψυχῇ· ψυχή, ἔχεις ἀγαθὰ πολλά, φάγε, πίε, εὐφραίνου", ἀλλ' ὁ κύριος αὐτῷ λέγει· "ἄφρων, ταύτῃ τῇ νυκτὶ ἀπαιτοῦσιν τὴν ψυχήν σου ἀπὸ σοῦ· ἃ δὲ ἡτοίμασας, τίνι ἔσται;" ὅτε γὰρ ἔδοξεν εἰρηνεύειν ἐν τῷ πλούτῳ, ἦλθεν ἡ καταστροφὴ αὐτοῦ. ταῦτα μὲν οὖν ὁ θεῖος ὑποβάλλει λόγος. ἔοικεν δέ, ὅτι οὗτος ἐκ παρακουσμάτων τῶν σοφῶν ταῦτα λέγει κατὰ τ̣οῦτο σφαλλόμενος, ὅτι περὶ τοῦ Ἰὼβ αὐτὰ ᾐνίττετο. μὴ πιστευέτω ἀποστραφῆναι ἀπὸ σκότους. ὅμοιον τῷ "ὅταν λέγωσιν· εἰρήνη καὶ ἀσφαλία ἐστίν" τὸ "ὅταν δοκῇ εἰρηνευ´̣ειν, ἥξει αὐτοῦ ἡ καταστροφή". "τότε," φησίν, "αἰφνίδιος αὐτοῖς ἐφίσταται ὄλεθρος ὥσπερ ἡ ὠδὶν τῇ ἐν γαστρὶ 397 ἐχούσῃ." -- ξατ 7 ιοβ 15,22β-23α ἐντέταλται γὰρ ἤδη εἰς χεῖρας σιδήρου, κατατέτακται δὲ εἰς σῖτα γυψίν. ἀπεντεῦθεν γὰρ ὁ ἁμαρτάνων ἐθησαύρισεν ἑαυτῷ κόλασιν, ἅπερ διὰ τοῦ σιδήρου καὶ τῶν γυπῶν σημαίνεται. οὐ δεῖ δὲ ξενίζεσθαι, ὅτι οὗτος τοιαῦτα λέγει. ἤδη γὰρ εἴρηται, ὅτι ἴσως ἐκ παρακουσμάτων τῶν ἀρχαίων αὐτὰ προφέρει. ιοβ15,23β οἶδεν δὲ ἐν ἑαυτῷ, ὅτι μένει εἰς πτῶμα. λέγει, ὅτι τὸ συνειδὸς τῶν ἁμαρτανόντων οἶδε τὴν τῶν ἐπιτηδευμάτων τῶν φαύλων προσδοκίαν, ὅτι αὕτη πτῶμα ὑπάρχει. ιοβ 15,23ξ ἡμέρα δὲ αὐτὸν σκοτεινὴ στροβήσει. ἀντὶ τοῦ «διαταράττεται ἐκ τῶν κολάσεων». ἔχεις ἐν Ἀμῶς περὶ ταύτης τῆς ἡμέρας· "οὐαὶ οἱ ἐπιθυμοῦντες τὴν ἡμέραν κυρίου, καὶ ἵνα τί ὑμῖν αὕτη ἡ ἡμέρα κυρίου; καὶ αὕτη ἐστὶ σκότος καὶ οὐ φῶς" ̣αμος 5, 18-20̣ "καὶ γνόφος οὗ οὐκ ἔστι φέγγος" ̣ξφ. ιοβ 10,22α̣. ιοβ 15,24α ἀνάγκη δὲ καὶ θλῖψις αὐτὸν καθέξει. φησὶν οὖν, ὅτι οἱ φαῦλοι τούτοις περιπεσοῦνται, διὰ πάντων κατασκευάζων, ὅτι δι' ἁμαρτίας ταῦτα πάσχει. ιοβ 15,24β ὥσπερ στρατηγὸς πρωτοστάτης πίπτων. εἰ καὶ μὴ ὁ Ἰώβ ἐστιν ὁ ταῦτα λέγων, ἀλλ' εἶχέ τινα τοῦ διαβόλου γνῶσιν, ἥντινα εἰκὸς ἐκ λόγων ἢ τοῦ Ἰὼβ ἢ ἄλλων παλαιῶν ἔσχεν. πρωτοστάτην οὖν αὐτὸν στρατηγὸν διὰ τὸ ἀρχέκακον λέγει. φησὶν οὖν, ὅτι οὕτως αὐτὸν καθέξει, ἀνάγκη καὶ θλῖψις λεγόμενος ἐν τοῖς προειρημένοις, ἔσται ὡς ὁ πρωτοστάτης στρατηγός· οὕτως καὶ αὐτὸς πεσεῖται ἀρχέκακος ὤν. 401 ιοβ 15,26α ἔδραμεν δὲ ἐναντίον αὐτοῦ ὕβρει. - - - ·ς ἐμφαίνεται διὰ τοῦ μὴ κεκρυμμένως αὐτὴν ἐνεργεῖν, ἀλλ' ἐναντίον κυρίου. ὕβρις δὲ δύναται εἶναι καὶ ἡ ἀλαζονεία καὶ πᾶσα ἀδικία· ὕβρεως γὰρ ἀξίους ποιεῖ τοὺς ἐνεχομένους. ὁ ὑβρίζων τινὰ λόγους λέγει κ̣αὶ