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it is, and it delivers man from death, and especially draws down the favor of God. Then sloth is destroyed, and laxity; then we become more earnest in our supplications. And just as winter is a suitable season for cultivating the earth, so is affliction for the care of the soul. For we are always in need of His help, even when we are in prosperity; but especially then, when we are in afflictions. A helper. Here he hinted at something else; that we also must be active 55.129. For he who helps, helps the one who is working. Therefore, we ought not to be idle, but to offer up supplication, and alms, and all that is in our power. Since allies also help those who are at war, not those who are idle and inactive. If, therefore, you wish to enjoy the alliance of God, never betray what is in your own power. Thus also Job was helped, standing and wrestling. Thus also the apostles, being active. And let them that know thy name put their trust in thee. Another, And they shall trust. The Prophet does this continually, turning his discourse from prayer to exhortation, being a common teacher of the world, and setting forth the treasure of philosophy in the midst. Well did he say, Let them that know thy name put their trust in thee. For they that know thee, he says, and thy help, and thy alliance, have a sufficient anchor in the hope that is in thee, a sufficient alliance, and an impregnable tower, promising not only a release from evils, but not even allowing one to be troubled by present evils. For he who is free from human things, and suspends himself from the hope from above, not only brings upon himself the quickest release from evils, but is not even troubled and disturbed in the midst of the evils themselves, being helped by the hope of that anchor. So then, the three youths were not only delivered from the furnace, but were not even troubled while they were in the furnace. For they knew the alliance from God. For this reason another also says; And they shall trust, instead of, they shall be confident. For the security which comes from hope in God is much greater than the principle which comes from troubles. For the one is human, but the other is divine and invincible. Since he said, that He became a helper, that He became a refuge, he also shows how He becomes so. How then does He become so? When we remain continually hoping in Him. But if He does not immediately release you from evils, this too is for your testing. For just as, though able not to let it come, He allows it, that He may work a stronger effect; so also, though able to release from the beginning, He delays and postpones it again, increasing your strength, and training your hope, and making your disposition towards Him more earnest, and He neither allows us to be afflicted always, lest we grow weary, nor to be always at ease, lest we become idle. Because thou, Lord, hast not forsaken them that seek thee. Another, For thou hast not forsaken. Thus also another says, Look at the generations of old and see; who did ever trust in the Lord, and was confounded? or who called upon him, and he forsook him? And how is God sought, he says, who is everywhere? By zeal and eagerness, and by freedom from all worldly things. For often, though we have many things before our eyes and in our hands, we do not know them, but go about seeking what we possess, when our mind is turned to something else. 2. How then is it possible to seek God? When we direct our mind there, when we are freed from worldly things. For he who seeks, having cast everything out of his soul, 55.130 comes to that which is sought. And one must not simply seek, but seek out. He who seeks out does not seek alone, but also takes others as helpers, so as to find what is sought. But in worldly matters, we have often sought and not found; but in spiritual matters this is not so, but it is entirely necessary for the one who seeks to find. For if

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ἐστὶ, καὶ τοῦ θανάτου ἐξελεῖται τὸν ἄνθρωπον, καὶ τοῦ Θεοῦ μάλιστα ἐπισπᾶται τὴν ῥοπήν. Τότε ῥᾳθυμία ἀνῄρηται, καὶ διάχυσις· τότε σπουδαιότεροι περὶ τὰς ἱκετηρίας γινόμεθα. Καὶ καθάπερ ὁ χειμὼν ἐπιτήδειος καιρὸς πρὸς γεωργίαν ἐστὶ τῆς γῆς· οὕτως ἡ θλίψις πρὸς ἐπιμέλειαν τῆς ψυχῆς. Ἀεὶ μὲν γὰρ δεόμεθα αὐτοῦ τῆς βοηθείας, καὶ ἐν εὐημερίαις ὄντες· τότε δὲ μάλιστα, ὅταν ἐν θλίψεσιν ὦμεν. Βοηθός. Ἐνταῦθα καὶ ἕτερόν τι ᾐνίξατο· ὅτι δεῖ καὶ ἡμᾶς ἐνεργοὺς 55.129 εἶναι. Ὁ γὰρ βοηθῶν τῷ ἐργαζομένῳ βοηθεῖ. Οὐ τοί νυν ἡμᾶς ἀναπεπτωκέναι δεῖ, ἀλλὰ καὶ ἱκετηρίαν εἰσφέρειν, καὶ ἐλεημοσύνας, καὶ τὰ παρ' ἑαυτῶν ἅπαντα. Ἐπεὶ καὶ σύμμαχοι τοῖς πολεμοῦσι βοηθοῦσιν, οὐχὶ τοῖς ἀναπεπτωκόσι καὶ ἀργοῦσιν. Εἰ τοίνυν βούλει τῆς τοῦ Θεοῦ συμμαχίας ἀπολαύειν, μηδέποτε τὰ παρὰ σεαυτοῦ προδῷς. Οὕτω καὶ ὁ Ἰὼβ ἐβοηθεῖτο, ἑστὼς καὶ παγκρατιάζων. Οὕτω καὶ οἱ ἀπόστολοι, ἐνεργοὶ ὄντες. Καὶ ἐλπισάτωσαν ἐπὶ σὲ οἱ γινώσκοντες τὸ ὄνομά σου. Ἄλλος, Καὶ πεποιθήσουσιν. Συνεχῶς τοῦτο ποιεῖ ὁ Προφήτης, ἀπὸ εὐχῆς εἰς παραίνεσιν τρέπων τὸν λόγον, κοινὸς διδάσκαλος ὢν τῆς οἰκουμένης, καὶ τὸν θησαυρὸν εἰς τὸ μέσον προτιθεὶς τῆς φιλοσοφίας. Καλῶς εἶπεν, Ἐλπισάτωσαν οἱ γινώσκοντες τὸ ὄνομά σου. Οἱ γὰρ εἰδότες σε, φησὶ, καὶ τὴν ἀντίληψίν σου, καὶ τὴν συμμαχίαν, ἱκανὴν ἄγκυραν ἔχουσι τὴν ἐλπίδα τὴν ἐπὶ σὲ, ἱκανὴν συμμαχίαν, καὶ πύργον ἀῤῥαγῆ, οὐ τὴν λύσιν μόνον ἐπαγγελλόμενον τῶν δεινῶν, ἀλλ' οὐδὲ παροῦσι τοῖς δεινοῖς θορυβεῖσθαι συγχωροῦντα. Ὁ γὰρ τῶν ἀνθρωπίνων ἀπηλλαγμένος, καὶ τῆς ἄνωθεν ἐλπίδος ἑαυτὸν ἀπαρτῶν, οὐ μόνον ταχίστην ἐπάγεται τὴν ἀπαλλαγὴν τῶν δεινῶν, ἀλλ' οὐδ' ἐν αὐτοῖς τοῖς δεινοῖς θορυβεῖται καὶ ταράττεται, τῇ ἐλπίδι τῆς ἀγκύρας ἐκείνης βοηθούμενος. Οὕτω γοῦν καὶ οἱ τρεῖς παῖδες οὐ μόνον ἀπηλλάττοντο τῆς καμίνου, ἀλλ' οὐδὲ ἐν τῇ καμίνῳ διατρίβοντες ἐθορυβοῦντο. Ἤδεισαν γὰρ τὴν παρὰ τοῦ Θεοῦ συμμαχίαν. ∆ιά τοι τοῦτο καὶ ἕτερός φησι· Καὶ πεποιθήσουσι, ἀντὶ τοῦ, θαῤῥήσουσι. Πολλῷ γὰρ μείζων τῆς ἀρχῆς τῆς ἀπὸ τῶν θορύβων ἡ ἀσφάλεια ἡ ἀπὸ τῆς ἐλπίδος τῆς εἰς τὸν Θεόν. Τὰ μὲν γὰρ ἀνθρώπινα, ἡ δὲ θεία καὶ ἄμαχος. Ἐπειδὴ εἶπεν, ὅτι ἐγένετο βοηθὸς, ὅτι ἐγένετο καταφυγὴ, δείκνυσι καὶ πῶς γίνεται. Πῶς οὖν γίνεται; Ὅταν μένωμεν διηνεκῶς εἰς αὐτὸν ἐλπίζοντες. Εἰ δὲ μὴ εὐθέως λύει τὰ δεινὰ, καὶ τοῦτο ὑπὲρ τῆς σῆς γίνεται δοκιμῆς. Ὥσπερ γὰρ δυνάμενος μὴ ἀφεῖναι ἐπελθεῖν, ἀφίησιν, ἵνα στεῤῥότερον ἐργάζηται· οὕτω καὶ δυνάμενος ἐκ προοιμίων λῦσαι, μέλλει καὶ ἀναβάλλεται πάλιν, ἐπιτείνων σου τὴν εὐτονίαν, καὶ τὴν ἐλπίδα γυμνάζων, καὶ τὴν πρὸς αὐτὸν διάθεσιν σπουδαιοτέραν ποιῶν, καὶ οὔτε ἀεὶ θλίβεσθαι συγχωρεῖ, ἵνα μὴ ἀποκάμωμεν, οὔτε ἀεὶ ἀνίεσθαι, ἵνα μὴ ἀναπέσωμεν. Ὅτι οὐκ ἐγκατέλιπες τοὺς ἐκζητοῦντάς σε, Κύριε. Ἄλλος, Οὐ γὰρ ἐγκατέλιπες. Οὕτω καὶ ἕτερός φησιν, Ἐμβλέψατε εἰς ἀρχαίας γενεὰς καὶ ἴδετε, τίς ἤλπισεν ἐπὶ Κύριον, καὶ κατῃσχύνθη; ἢ τίς ἐπεκαλέσατο αὐτὸν, καὶ ἐγκατέλιπεν αὐτόν; Καὶ πῶς ζητεῖται ὁ Θεὸς, φησὶν, ὁ πανταχοῦ ὤν; Σπουδῇ καὶ προθυμίᾳ, καὶ ἀπαλλαγῇ τῶν βιωτικῶν ἁπάντων. Πολλὰ γὰρ πρὸ ὀφθαλμῶν καὶ ἐν χερσὶν ἔχοντες οὐκ ἴσμεν, ἀλλὰ περιερχόμεθα ζητοῦντες πολλάκις ἃ κατέχομεν, ὅταν πρὸς ἕτερον ἡ διάνοια τετραμμένη ᾖ. ʹ. Πῶς οὖν ἔστι ζητεῖν τὸν Θεόν; Ὅταν ἐκεῖ τὴν διάνοιαν συντείνωμεν, ὅταν τῶν βιωτικῶν ἀπαλλαγῶμεν. Καὶ γὰρ ὁ ζητῶν, πάντα ἐκβαλὼν τῆς ψυχῆς, 55.130 πρὸς ἐκεῖνο τὸ ζητούμενον ἔρχεται. Καὶ οὐχ ἁπλῶς ζητεῖν χρὴ, ἀλλὰ καὶ ἐκζητεῖν. Ὁ ἐκζητῶν οὐκ αὐτὸς ζητεῖ μόνον, ἀλλὰ καὶ ἑτέρους λαμβάνει βοηθοὺς, ὥστε εὑρεῖν τὸ ζητούμενον. Ἀλλ' ἐπὶ μὲν τῶν βιωτικῶν πολλάκις ζητήσαντες, οὐχ εὕρομεν· ἐπὶ δὲ τῶν πνευματικῶν οὐκ ἔνι τοῦτο, ἀλλὰ ἀνάγκη πᾶσα τὸν ζητοῦντα εὑρεῖν. Ἂν γὰρ