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If he were saying these things to one person, they would be contradictory. But since the whole church is being written to, and in the gatherings there are some of one kind and some of another, he says everything, so that each might receive the help for himself. Thus, indeed, he accuses them of being in error about the resurrection and about the spiritual gifts and of gaping at things sacrificed to idols. How then are these enriched "in all speech and knowledge"? There are others about whom he spoke. So also the saint does not speak about himself alone—for he was a teacher—but about all those under him who also have death and have fallen into famine because they neglected themselves and their own land. He does not say everything about everyone, but he says everything about different people, applying each thing to each group. Since "he is our helper and defender," for this reason "our soul waits" for him. And we know that, even if we propose some of the good things, even if we wish to run. to the good things and wish to bring them to completion, if he himself does not work with us and have mercy, we are not able to accomplish these things. He is a helper, offering the things we lack; he is a defender, putting forth his own shield so that the adversaries may not be able to wound us. 21 because in him our heart shall rejoice. Others rejoice in strength, in authority, in rank, in praises, but for us the cause of joy is he himself, the helper and defender. 21 and in his holy name we have hoped. We have hoped in the one who was called upon us. And since it seems to be according to the other order—I do not say that those who fear the Lord are also in death—, consider: we have hoped in what is present. But no one hopes in things present, but in things future and expected; for "hope that is seen is not hope." And if ever in the manner of a prayer they say: "hallowed be your name," they do not say this, let what is not holy be hallowed, but let it be demonstrated, let it appear holy. And it appears holy then, when he both helps us and protects us. And when we were speaking on the Gospel, we mentioned many interpretations of this, for: "hallowed be your name," and this was understood: since we bear it, help us so that we do not blaspheme it, hallow it, keep it holy in us; for it has been said in imperative words. In optative terms he would have said: "may your name be hallowed." And another thing: since they now bring down your name to idols and to demons and to the belly—for "their god is the belly"—, when knowledge comes to people concerning your majesty so that they deify nothing else, when you become "all in all," your name is hallowed, being separated from demons. 22 Let your mercy, O Lord, be upon us, just as we have hoped in you. "Let your mercy be upon us." The prayer is sent up not by those who already have mercy; for he did not say: "may your mercy be kept," but "let it be, just as we have hoped in you." For this reason we have hoped in you. Consider how "according to the proportion of faith" he gives the gifts, and not all things are given to all, nor in the same measure, but by the measure of the faith which has been received, so also here: "just as we have hoped." There are those who have hoped very perfectly, and there are those who have not, but according to 184 some progress, and otherwise according to an introduction. "According to the proportion" indeed "of our faith" let your mercy be upon us, O Lord; for so we have hoped.

1 To David, when he changed his face before Abimelech, and

he let him go, and he went away. To those who read the histories of the kingdoms, the present narrative is evident. When David was being pursued by Saul and was about to be caught, he went to Gath, to king Anchous. Here he is called Abimelech. The word is a double name; for double names are also found in Scripture, as in the case of the brother-in-law of Moses; he is called both Jothor and Raguel. And Thomas is called also Didymus. And indeed there are many such double names; Matthew

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εἰ πρὸς ἕνα ἔλεγεν ταῦτα, διάφωνα ἦν. ἐπειδὴ δὲ ὅλη ἡ ἐκκλησία ταῦτα ἐπιστέλλεται, εἰσὶν δὲ ἐν τοῖς ἀθροίσμασιν καὶ τοιοῦτοι καὶ τοιοῦτοι, λέγει πάντα, ἵνα ἕκαστος πρὸς ἑαυτὸν τὸ βοήθημα λάβῃ. οὕτω γοῦν αἰτιᾶται αὐτοὺς καὶ περὶ τὴν ἀνάστασιν σφαλλομένους καὶ περὶ τῶν χαρισμάτων καὶ περὶ εἰδωλόθυτα κεχηνότας. πῶς οὖν οὗτοι "παντὶ λόγῳ καὶ γνώσει" πεπλουτηκότες εἰσίν; ἄλλοι εἰσὶν περὶ ὧν ἔλεγεν. οὕτω καὶ ὁ ἅγιος οὐ περὶ ἑαυτοῦ μόνου λέγει-διδάσ̣καλος γὰρ ἦν-, ἀλλὰ περὶ πάντων τῶν ὑφ' αὐτὸν καὶ θάνατον ἔχοντας καὶ λιμῷ π̣εριπεσόντας ἐπεὶ ἠμέλησαν ἑαυτῶν τῆς ἑαυτῶν γῆς. οὐ περὶ πάντων πάντα λέγει, ἀλλὰ πάντα περὶ ἄλλων λέγει, ἕκαστα ἑκάστοις ἐφαρμόζει. ἐπεὶ "βοηθὸς καὶ ὑπερασπιστὴς ἡμῶν ἐστιν", διὰ τοῦτο "ἡ ψυχὴ ἡμῶν ὑπομένει" αὐτῷ. οἴδαμεν δὲ ὅτι, κἂν προθώμεθά τι τῶν ἀγαθῶν, κἂν θελήσωμεν δραμεῖν̣. ἐπὶ τὰ καλὰ καὶ θελήσωμεν αὐτὰ εἰς πέρας ἀγαγεῖν, εἰ μὴ αὐτὸς συνεργήσῃ καὶ ἐλεήσῃ, οὐ δυνάμεθα ταῦτα κατορθῶσαι. βοηθός ἐστιν ὀρέγων τὰ ὧν ἐπιδεεῖς ἐσμεν, ὑπερασπιστής ἐστιν τὴν ἀσπίδα τὴν ἑαυτοῦ προβάλλων ἵνα οἱ ἀντίδικοι μὴ δύνωνται ἡμᾶς τρῶσαι. 21 ὅτι ἐν αὐτῷ εὐφρανθήσεται ἡ καρδία ἡμῶν. ἄλλοι ἐν ἰσχύι εὐφραίνονται, ἐπὶ ἀρχῇ, ἐπὶ ἀξιώματι, ἐπὶ ἐπαίνοις, ἡμῶν δὲ α̣ἴτιον τῆς εὐφροσύνης αὐτός ἐστιν ὁ βοηθὸς καὶ ὑπερασπιστής. 21 καὶ ἐν τῷ ὀνόματι τῷ ἁγίῳ αὐτοῦ ἠλπίσαμεν. τῷ ἐπικληθέντι ἐφ' ἡμᾶς ἡμεῖς ἠλπίσαμεν. καὶ ἐπειδὴ δοκεῖ κατὰ τὸ ἄλλο τάγ̣μα εἶναι-τοὺς φοβουμένους τὸν κύριον οὐ λέγω εἶναι καὶ ἐν θανάτῳ-, σκόπει· ἠλπίσαμεν ἐπὶ παρόντι. ο̣ὐδεὶς δὲ ἐπὶ παροῦσιν ἐλπίζει, ἀλλ' ἐπὶ μέλλουσιν καὶ προσδοκωμένοις· "ἐλπὶς" γὰρ "βλεπομένη οὐκ ἔστιν ἐλπίς". κἄν ποτε ἐν εὐχῆς τρόπῳ λέγουσιν· "ἁγιασθήτω τὸ ὄνομά σου", οὐ του῀̣το λέγουσιν οὐκ ὂν̣ ἅγιον ἁγιασθήτω, ἀλλὰ ἀποδειχθήτω, ἅγιον φανήτω. τότε δὲ ἅγιον φαίνεται, ὅταν καὶ βοηθῇ ἡμῖν καὶ σκέπῃ ἡμᾶς. καὶ ὅτε εἰς τὸ εὐαγγέλιον ἐλέγομεν, πολλὰς διανοίας εἰς τοῦτο ἐλ̣έγομεν εἰς τό· "ἁγιασθήτω τὸ ὄνομά σου", καὶ τοῦτο ἐλήφθη· ἐπεὶ φοροῦμεν αὐτό, συνέργησον ἵνα μὴ βλασφημήσωμεν αὐτό, ἁγίασον αὐτό, φύλαξον αὐτὸ ἐν ἡμῖν ἅγιον· προστακτικαῖς γὰρ εἴρηται λέξεσιν. εὐκτικαῖς εἰρήκει· "ἁγιασθείη τὸ ὄνομά σου". καὶ ἄλλο· ἐπεὶ τὸ ὄνομά σου νῦν καταφέρουσιν καὶ εἰς ἀγάλματα καὶ εἰς δαίμονας̣ καὶ εἰς κοιλίαν-"ὧν" γὰρ "ὁ θεὸς ἡ κοιλία"-, ὅταν γνῶσις τοῖς ἀνθρώποις γένηται περὶ τῆς σῆς μεγαλειότητος ω῾̣ς̣ μ̣η̣δὲν ἄλλο θεοποιεῖν, ὅτε "πάντα ἐν πᾶσιν" γένῃ, ἁγιάζεται τὸ ὄνομά σου ἀποσπώμενον ἀπὸ δα̣ι̣μο´̣ν̣ω̣ν̣. 22 γένοιτο, κύριε, τὸ ἔλεός σου ἐφ' ἡμᾶς, καθάπερ ἠλπίσαμεν ἐπὶ σέ. "γένοιτο τὸ ἔλεός σου ἐφ' ἡμᾶς". ἡ εὐχὴ ἀναπέμπεται οὐκ ἐκ τῶν ἤδη ἐχόντων τὸ ἔλεος· οὐ γὰρ̣ εἶπεν· "φυλαχθείη τὸ ἔλεός σου", ἀλλὰ "γένοιτο, καθάπερ ἠλπίσαμεν ἐπὶ σέ". διὰ τοῦτο ἠλπίσαμεν ἐπὶ σέ. σκόπει, ὡς "κατὰ ἀναλογίαν τῆς πίστεως" δ̣ι´̣δε̣ι τὰ χαρίσματα καὶ οὐ πᾶσιν πάντα δίδοται οὐδὲ τῷ αὐτῷ μέτρῳ, ἀλλὰ τῷ μέτρῳ τῆς προσλαβούσης πίστεως, οὕτω δὲ καὶ ὧδε· "καθάπερ ἠλπίκαμεν". εἰσὶν πάνυ τελείως ἐλπίσαντ̣ες, εἰσὶν καὶ οὐχ οὕτως, ἀλλα`̣ κ̣ατὰ 184 προκοπήν τινα, ἄλλως κατὰ εἰσαγωγήν. "κατὰ ἀναλογίαν" μὲν "τῆς πίστεως" ἡμῶν γένοιτο ἐφ' ἡμᾶς τὸ ἔλεός σου, κύριε· οὕτω γὰρ ἠλπίσαμεν.

1 Τῷ ∆αυίδ, ὁπότε ἠλλοίωσεν τὸ πρόσωπον αὐτοῦ ἐναντίον Ἀβιμέλεχ, καὶ

ἀπέλυσεν αὐτόν, καὶ ἀπῆλθεν. τοῖς ἀναγνοῦσιν τὰς βασιλικὰς ἱστορίας φανερόν ἐστιν τὸ νῦν κείμενον διήγημα. ὁπηνίκα ἐδιώκετο ὑπὸ τοῦ Σαοὺλ ὁ ∆αυὶδ καὶ ἤμελλεν ἁλῶναι, ἀπῆλθεν εἰς τὴν Γὲθ πρὸς τὸν βασιλέα Ἀνχούν. ἐνταῦθα δὲ Ἀβιμέλεχ ὀνομάζεται. ἡ λέξις διώνυμός ἐστιν· φέρονται γὰρ καὶ ἐν τῇ γραφῇ διωνυμίαι, ὡς ἐπὶ τοῦ γαμβροῦ Μωσέως· καὶ Ἰόθορ λέγεται καὶ Ῥαγουήλ. καὶ ὁ Θωμᾶς λέγεται καὶ ∆ίδυμος. καὶ πολλαί γέ εἰσιν τοιαῦται διωνυμίαι· τὸν Μαθθαῖον