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suffering this. And often they cry out to the physicians, "You have tormented me, you have destroyed me, you have killed me;" but these are not the words of the mind, but of pain. Thus indeed many of the fainthearted also say in afflictions, not bearing the labors. And Sophonias also handles such a speech. But these things are in the Old [Testament], when the contests were commensurate; but these things are far from the philosophy in the New [Testament]. When the ungodly man is proud, the poor is set on fire; they are caught in the counsels which they devise. Another, "Let them be caught." For the sinner is praised in the desires of his soul, and the unrighteous is blessed. The sinner has provoked the Lord. The Prophet, having put on himself the guise of a suppliant, and pleading for the wronged, also speaks of the sufferings that have occurred, which are of human weakness; for before punishment and retribution, the one who is wronged suffers pain, not bearing the prosperity of the wicked. And this too is no small punishment. Then he deems it right for them to pay the penalty, and for their plots to be turned back upon them; and he speaks of an unbearable form of wickedness. What is this? That the sinner is praised in the desires of his soul. For things at which he ought to be veiled, for which, he says, he ought to be ashamed, for these he is admired, he is praised. How then could there be a cure for this, when wickedness is praised? For even now this happens. So-and-so is admired as a powerful man; so-and-so as one who wards off his enemies; so-and-so as a prudent man, since he has gathered together the property of all; and when he has destroyed himself, they say, "He has found himself;" and others say other things; and there is no discussion of spiritual matters among them. Nowhere is the quiet man quickly praised, nor the lover of poverty; but the money-maker, the retailer, the flatterer, the one who endures servile ministries for no useful purpose. For these things the Prophet laments, that wickedness has so prevailed, as to be beautified, and to speak freely, and what is more grievous, that he is not ashamed, nor does he only praise himself for what is happening, but he also has others who are his praisers. What could be worse than this madness? The sinner has provoked the Lord. But another says, "Because the transgressor, having praised according to the desire of his soul, and the covetous man, having blessed 55.136, has provoked the Lord." When his wrath is lifted up, he does not seek out. Another, "Because he sang a hymn upon the longing of his soul, and the covetous man, having blessed, has reviled the Lord." The ungodly, according to the exaltation of his wrath, will not seek out. But the Seventy, "The sinner has provoked the Lord; according to the greatness of his wrath he will not seek out." Have you seen where the things of wickedness have advanced? What am I saying, he says, that he grieves the poor? He provokes God himself. And according to the greatness of his wrath he will not seek out, he says, God. But another shows this to be about the ungodly man, saying, "Of his uplifting," that is, of his folly, of his arrogance. Have you seen the intensification of madness, and corruption? Towards his own kind he is an enemy and a foe, alienated from virtue, a lover and praiser of wickedness. And another has said well, "There is no God in all his thoughts;" showing that he does not seek God, that he is filled with darkness, that he does not have the fear of him before his eyes. But just as a discharge darkens the pupil of the eye, so wickedness darkens the mind, and carries it down cliffs. There is no God before him. Another, "Through all his thoughts." His ways are defiled at all times, your judgments are taken away from his face. Another, "Your judgment has been taken away." Have you seen the fruit of wickedness? His light is extinguished, his reasonings are maimed, he is given captive to wickedness. For just as the one who has been maimed falls continually into pits, so indeed also he, since he does not have the fear of God before his eyes, spends all his time in wickedness; not now in virtue, and now in wickedness, but always in wickedness, and he does not remember Gehenna, nor the coming judgment, nor the reckonings; but just as a bridle all

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τοῦτο πάσχοντες. Καὶ πολλάκις πρὸς τοὺς ἰατροὺς βοῶσιν, Ἐβασάνισάς με, ἀπώλεσάς με, ἀνεῖλές με· ἀλλ' οὐκ ἔστι ταῦτα τῆς διανοίας ῥήματα, ἀλλὰ τῆς ὀδύνης. Οὕτω δὴ πολλοὶ καὶ τῶν μικροψύχων ἐν ταῖς θλίψεσι λέγουσι, τοὺς πόνους οὐ φέροντες. Καὶ ὁ Σοφονίας δὲ τοιοῦτόν τινα μεταχειρίζει λόγον. Ἀλλὰ ταῦτα ἐν τῇ Παλαιᾷ, ὅτε σύμμετρα ἦν τὰ σκάμματα· τῆς δὲ ἐν τῇ Καινῇ πόῤῥω ταῦτα φιλοσοφίας. Ἐν τῷ ὑπερηφανεύεσθαι τὸν ἀσεβῆ, ἐμπυρίζεται ὁ πτωχός· συλλαμβάνονται ἐν διαβουλίοις, οἷς διαλογίζονται. Ἄλλος, Συλληφθήτωσαν. Ὅτι ἐπαινεῖται ὁ ἁμαρτωλὸς ἐν ταῖς ἐπιθυμίαις τῆς ψυχῆς αὐτοῦ, καὶ ὁ ἀδικῶν εὐλογεῖται. Παρώξυνε τὸν Κύριον ὁ ἁμαρτωλός. Ἱκέτου σχῆμα περιθεὶς ἑαυτῷ ὁ Προφήτης, καὶ ὑπὲρ τῶν ἀδικουμένων παρακαλῶν, λέγει καὶ τὰ πάθη τὰ συμβάντα, ἅπερ ἀσθενείας ἐστὶν ἀνθρωπίνης· ὅτι πρὸ τῆς κολάσεως καὶ τῆς τιμωρίας ὀδυνᾶται ὁ ἀδικούμενος, οὐ φέρων τὴν εὐημερίαν τοῦ πονηροῦ. Οὐ μικρὰ δὲ καὶ τοῦτο τιμωρία. Εἶτα ἀξιοῖ δοῦναι αὐτοὺς δίκην, καὶ αὐτοῖς περιτραπῆναι τὰς ἐπιβουλὰς αὐτῶν· καὶ λέγει κακίας εἶδος ἀφόρητον. Ποῖον δὴ τοῦτο; Ὅτι ἐπαινεῖται ὁ ἁμαρτωλὸς ἐν ταῖς ἐπιθυμίαις τῆς ψυχῆς αὐτοῦ. Ἐφ' οἷς ἐγκαλύπτεσθαι ἔδει, ἐφ' οἷς, φησὶν, αἰσχύνεσθαι, ὑπὲρ τούτων θαυμάζεται, ἐπαινεῖται. Πῶς δ' ἂν γένοιτο τούτου ἴασις λοιπὸν, ὅταν ἐπαινῆται ἡ κακία; Καὶ γὰρ καὶ νῦν τοῦτο γίνεται. Ὁ δεῖνα θαυμάζεται ὡς δυνάστης· ὁ δεῖνα ὡς ἐχθροὺς ἀμυνόμενος· ὁ δεῖνα ὡς φρόνιμος, ἐπειδὴ τὰ πάντων συνήγαγε· καὶ ὅτε ἀπολέσῃ ἑαυτὸν, λέγουσιν· Εὗρεν ἑαυτόν· καὶ ἕτεροι ἄλλα φασί· καὶ οὐδεὶς περὶ πνευματικῶν λόγος αὐτοῖς. Οὐδαμοῦ ἀπράγμων ἐπαινεῖται ταχέως, οὐδὲ ὁ πενίας ἐραστής· ἀλλ' ὁ χρηματιστὴς, ὁ κάπηλος, ὁ κόλαξ, ὁ δουλοπρεπεῖς ὑπομένων διακονίας ὑπὲρ οὐδενὸς χρησίμου. Ταῦτα θρηνεῖ ὁ Προφήτης, ὅτι οὕτως ἐκράτησεν ἡ κακία, ὡς καὶ ἐγκαλλωπίζεσθαι, καὶ παῤῥησιάζεσθαι, καὶ τὸ δὴ χαλεπώτερον, ὅτι οὐκ αἰσχύνεται, οὐδὲ μόνον αὐτὸς ἑαυτὸν ἐπαινεῖ ἐπὶ τοῖς γινομένοις, ἀλλὰ καὶ ἑτέρους ἔχει τοὺς ἐπαινέτας. Τί ταύτης γένοιτ' ἂν χεῖρον τῆς μανίας; Παρώξυνε τὸν Κύριον ὁ ἁμαρτωλός. Ἄλλος δέ φησιν, Ὅτι αἰνέσας ὁ παράνομος κατὰ τὴν ἐπιθυμίαν τῆς ψυχῆς αὐτοῦ, καὶ πλεονέκτης εὐλογή 55.136 σας, παρώξυνε τὸν Κύριον. Ὅταν ὑψωθῇ ὁ θυμὸς αὐτοῦ, οὐκ ἐκζητεῖ. Ἄλλος, Ὅτι ὕμνησεν ἐπὶ πόθῳ ψυχῆς αὐτοῦ, καὶ πλεονέκτης εὐλογήσας, διέσυρε Κύριον. Ἀσεβὴς κατὰ μετεωρισμὸν θυμοῦ αὐτοῦ οὐ μὴ ἐκζητήσῃ. Οἱ δὲ Ἑβδομήκοντα, Παρώξυνε τὸν Κύριον ὁ ἁμαρτωλός· κατὰ τὸ πλῆθος τῆς ὀργῆς αὐτοῦ οὐκ ἐκζητήσει. Εἶδες ποῦ προῆλθε τὰ τῆς κακίας; Τί λέγω, φησὶν, ὅτι τοὺς πτωχοὺς λυπεῖ; Αὐτὸν τὸν Θεὸν παροξύνει. Καὶ κατὰ τὸ πλῆθος τῆς ὀργῆς αὐτοῦ οὐκ ἐκζητήσει, λέγει, τὸν Θεόν. Ἄλλος δὲ περὶ τοῦ ἀσεβοῦς τοῦτο δείκνυσιν ὂν, λέγων, Τοῦ μετεωρισμοῦ αὐτοῦ, τουτέστι, τῆς ἀπονοίας, τῆς ἀλαζονείας. Εἶδες μανίας ἐπίτασιν, καὶ διαφθοράν; Πρὸς τοὺς ὁμοφύλους ἐστὶν ἐχθρὸς καὶ πολέμιος, τῆς ἀρετῆς ἠλλοτριωμένος, τῆς κακίας ἐραστὴς καὶ ἐπαινέτης. Καὶ καλῶς ἕτερος εἶπεν Οὐκ ἔστι Θεὸς πάσαις ἐννοίαις αὐτοῦ· δηλῶν, ὅτι οὐκ ἐκζητεῖ τὸν Θεὸν, ὅτι σκότους ἐμπέπλησται, ὅτι οὐκ ἔχει τὸν φόβον ἐκείνου πρὸ ὀφθαλμῶν. Ἀλλ' ὥσπερ ἡ λήμη σκοτοῖ τὴν κόρην, οὕτως ἡ πονηρία τὴν διάνοιαν, καὶ κατὰ κρημνῶν φέρει. Οὐκ ἔστι Θεὸς ἐνώπιον αὐτοῦ. Ἄλλος, ∆ι' ὅλων τῶν ἐνθυμημάτων αὐτοῦ. Βεβηλοῦνται αἱ ὁδοὶ αὐτοῦ ἐν παντὶ καιρῷ, ἀνταναιρεῖται τὰ κρίματά σου ἀπὸ προσώπου αὐτοῦ. Ἄλλος, Ἦρται ἡ κρίσις σου. Εἶδες τῆς κακίας τὸν καρπόν; Σβέννυται αὐτοῦ τὸ φῶς, πηροῦνται οἱ διαλογισμοὶ, αἰχμάλωτος δίδοται τῇ πονηρίᾳ. Ὥσπερ γὰρ ὁ πεπηρωμένος εἰς βάραθρα πίπτει συνεχῶς, οὕτω δὴ καὶ αὐτὸς, ἐπειδὴ τοῦ Θεοῦ τὸν φόβον οὐκ ἔχει πρὸ τῶν ὀφθαλμῶν, διὰ παντὸς ἐν κακίᾳ διατρίβει· οὐχὶ νῦν μὲν ἐν ἀρετῇ, νῦν δὲ ἐν κακίᾳ, ἀλλ' ἀεὶ ἐν κακίᾳ, καὶ οὐδὲ τῆς γεέννης μέμνηται, οὐδὲ τῆς μελλούσης κρίσεως, οὐδὲ τῶν εὐθυνῶν· ἀλλ' ὥσπερ χαλινὸν ἅπαντα