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we establish them. Alas, what folly, what madness, to ally with our enemies against ourselves, and to prepare those who grieve and afflict our soul to rejoice and be glad! See how many absurdities. When we ought to conquer the enemy—for his swords have failed to the end, and the ungodly one has perished—when we ought to conquer, we are defeated; and not only this, but we also declare him mighty and strong; and not even at this point do the things of our madness and of our extreme sickness stop for us, but we even prepare things for his joy and gladness. Truly, sin is the ultimate drunkenness and the ultimate evil. They will rejoice if I am shaken. The Prophet brings forward three justifications to entreat the Master, that He might look upon him, and turn His face toward him, and hear his prayer: the power and strength of the enemies, and before this their height and arrogance, and third, their joy and gladness, as if to say, If not for my prayer, if not for my affliction you turn your face to me, O Lord, then at least do so because of the arrogance of the enemies, because they are proud in their strength; because they rejoice in my misfortunes, they laugh at my fall. Hear me, enlighten my eyes. Take away the deep sleep upon my sins, in which sleeping I nearly dozed off into the death of the soul. For if I am only shaken from your security, this is considered joy for them, and boasting, and strength; and in this they are proud, and they are unbearable; but if I am brought down to death, what would they not do? Do you see the Prophet, how he considers it the greatest loss, and nothing less than punishment and retribution, to gladden the common enemy, for him to appear strong, to seem lofty. For if he did not consider these evils to be both very great and unbearable, he would not have put them forward for the consolation of God, and to attract His favor. So let us also do, and let us consider, and let us struggle, that we may not exalt the enemy, that we may not show him to be strong, that we may not gladden him, but on the contrary, that we may make him humble, 55.152 and despised, and weak, and downcast, and sullen. For if he should see sinners succeeding, all these things happen at once. But I have hoped in your mercy. Having accomplished what, then, do you ask these things: that He look upon you again, that He hear your prayer, that the eyes of your mind be enlightened? And from where are these things for you? Let others, he says, if they have anything to say, say it; but I know one thing, I say one thing, there I have hung all my hope, that I put forward: your mercy, your love for mankind. But I, he says, have hoped in your mercy. Have you seen the humility of a Prophet? Have you seen the gratitude of a man? And yet, having countless achievements, and being able through them to entreat God, he says none of these things, but takes refuge in the mercy of God alone. So it is clear that when he says these things, such as, "If I have done this," "If I have rendered," and such things, having fallen into great necessity of speaking, he says these things; when this is not present he says none of those things, but puts forward the mercy and love for mankind of God in place of all supplication. Then, trusting that he will not be cheated of his hope, he adds: My heart will rejoice in your salvation. Have you seen a hopeful soul? He asked, and before he receives, as though he has received he gives thanks, and sings to God, and does all the things that have been mentioned. And from where was he so hopeful? From great gratitude, from great earnestness concerning the request; he knew that God hears one who asks thus, from the great fervor and motion in his heart. Just as, then, those who ask sluggishly and languidly, even when they receive, barely perceive the gift; so those who make the request with intense eagerness and earnestness, even before receiving, from their own vehement and pure disposition, as though they have received,

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αὐτοὺς καθιστῶμεν. Βαβαὶ, πόσης ἀνοίας, πόσης παραπληξίας τὸ τοῖς πολεμίοις καθ' ἑαυτῶν συμμαχεῖν, καὶ τοῖς λυποῦσι καὶ θλίβουσιν ἡμῶν τὴν ψυχὴν εὐφραίνεσθαι καὶ ἀγαλλιᾶσθαι παρασκευάζειν! Ὅρα πόσα ἄτοπα. ∆έον νικᾷν τὸν ἐχθρὸν Ἠσθένησαν γὰρ αἱ ῥομφαῖαι αὐτοῦ εἰς τέλος, καὶ ἀπώλετο ὁ ἀσεβὴς, δέον νικᾷν, ἡττώμεθα· καὶ οὐ μόνον τοῦτο, ἀλλὰ καὶ κραταιὸν καὶ ἰσχυρὸν ἀποφαινόμεθα· καὶ οὐδὲ μέχρι τούτου ἵσταται ἡμῖν καὶ τὰ τῆς μανίας, καὶ τὰ τῆς ἐσχάτης νόσου, ἀλλὰ καὶ τὰ εἰς εὐφροσύνην αὐτοῦ καὶ ἀγαλλίασιν παρασκευαζόμεθα. Ὄντως ἐσχάτη μέθη, καὶ κακὸν ἔσχατον ἡ ἁμαρτία. Ἀγαλλιάσονται ἐὰν σαλευθῶ. Τρία δικαιώματα προσάγει εἰς τὸ δυσωπῆσαι ὁ Προφήτης τὸν ∆εσπότην, ὅπως ἐπιβλέψῃ, καὶ ἐπιστρέψῃ τὸ πρόσωπον αὐτοῦ ἐπ' αὐτὸν, καὶ εἰσακούσῃ τῆς δεήσεως αὐτοῦ· τὸ κράτος καὶ τὴν ἰσχὺν τῶν ἐχθρῶν, καὶ πρὸ τούτου τὸ ὕψωμα καὶ τὴν ἔπαρσιν αὐτῶν, καὶ τρίτον, τὴν εὐφροσύνην καὶ ἀγαλλίασιν αὐτῶν, μονονουχὶ λέγων, ὡς Εἰ μὴ διὰ τὴν ἐμὴν δέησιν, διὰ τὴν ἐμὴν ταλαιπωρίαν ἐπιστρέφεις μοι τὸ πρόσωπόν σου, Κύριε, ἀλλ' οὖν διὰ τὴν ἀλαζονείαν τῶν ἐχθρῶν, διότι ἐπὶ ἰσχύϊ φρονοῦσι μέγα· διότι ἐπιχαίρουσι τοῖς κακοῖς μου, ἐπιγελῶσί μου τῷ πτώματι. Εἰσάκουσόν μου, φώτισον τοὺς ὀφθαλμούς μου. Ἄφελε τὸν βαθὺν ὕπνον ἐπὶ ταῖς ἐμαῖς ἁμαρτίαις, ὃν ὑπνώσας παρὰ βραχὺ πρὸς τὸν τῆς ψυχῆς ἀπενύσταξα θάνατον. Εἰ γὰρ μόνον ἀπὸ τῆς σῆς ἀσφαλείας σαλευθῶ, χαρὰ αὐτοῖς, καὶ μεγαλαυχία, καὶ ἰσχὺς τοῦτο νομίζεται· καὶ τούτῳ μέγα φρονοῦσι, καὶ εἰσὶν ἀνύποιστοι· ἂν δὲ εἰς θάνατον κατενεχθῶ, τί οὐκ ἂν οὗτοι ποιήσειαν; Ὁρᾷς τὸν Προφήτην, πῶς ἡγεῖται μεγίστην ζημίαν, καὶ οὐδὲν κολάσεως καὶ τιμωρίας ἔλαττον, τὸ εὐφρᾶναι τὸν κοινὸν ἐχθρὸν, τὸ ἰσχυρὸν αὐτὸν ὀφθῆναι, τὸ ὑψηλὸν δόξαι. Εἰ γὰρ μὴ καὶ μέγιστα καὶ ἀφόρητα ἡγεῖτο ταῦτα κακὰ, οὐκ ἂν αὐτὰ προὐβάλλετο εἰς παράκλησιν τοῦ Θεοῦ, καὶ πρὸς τὸ ἐπισπάσασθαι τὴν εὐμένειαν αὐτοῦ. Οὕτω ποιῶμεν καὶ ἡμεῖς, καὶ σκοπῶμεν, καὶ ἀγωνιζώμεθα, ὅπως μὴ ὑψώσωμεν τὸν ἐχθρὸν, ὅπως μὴ ἰσχυρὸν δείξωμεν, ὅπως μὴ εὐφράνωμεν, ἀλλὰ τοὐναντίον, καὶ ταπεινὸν, 55.152 καὶ ἐξουθενημένον, καὶ ἀσθενῆ, καὶ κατηφῆ, καὶ σκυθρωπὸν ἐργασώμεθα. Ἂν γὰρ κατορθοῦντας ἴδοι τοὺς ἁμαρτάνοντας, πάντα ἅμα ταῦτα γίνεται. Ἐγὼ δὲ ἐπὶ τῷ ἐλέει σου ἤλπισα. Τί οὖν κατορθώσας, ταῦτα αἰτεῖς, ἐπιβλέψαι πάλιν εἰς σὲ, εἰσακοῦσαί σου τῆς δεήσεως, φωτισθῆναί σου τῆς διανοίας τοὺς ὀφθαλμούς; πόθεν δέ σοι ταῦτα; Οἱ μὲν ἄλλοι, φησὶν, εἴ τι καὶ εἰπεῖν ἔχοιεν, λεγέτωσαν· ἐγὼ δὲ ἓν οἶδα, ἓν λέγω, ἐκεῖ μου πᾶσαν ἤρτησα τὴν ἐλπίδα, ἐκεῖνο προβάλλομαι, τὸ ἔλεός σου, τὴν φιλανθρωπίαν σου. Ἐγὼ δὲ, φησὶν, ἐπὶ τῷ ἐλέει σου ἤλπισα. Εἶδες ταπεινοφροσύνην Προφήτου; εἶδες εὐγνωμοσύνην ἀνδρός; Καίτοι μυρία κατορθώματα ἔχων, καὶ δι' αὐτῶν δυνάμενος δυσωπῆσαι τὸν Θεὸν, οὐδὲν τούτων λέγει, ἀλλ' ἐπὶ μόνον τὸ ἔλεος τοῦ Θεοῦ καταφεύγει. Ὥστε δῆλον ὅτι καὶ ὅτε ταῦτα λέγει, ὡς τὸ, Εἰ ἐποίησα τοῦτο, Εἰ ἀνταπέδωκα, καὶ τὰ τοιαῦτα, εἰς πολλὴν ἀνάγκην τοῦ εἰπεῖν ἐμπεσὼν, ταῦτα λέγει· ἧς μὴ παρούσης οὐδὲν ἐκείνων φησὶν, ἀλλὰ τὸ ἔλεος καὶ τὴν φιλανθρωπίαν τοῦ Θεοῦ ἀντὶ πάσης ἱκετηρίας προβάλλεται. Εἶτα πεποιθὼς, ὅτι τῆς ἐλπίδος οὐ ψευσθήσεται, ἐπάγει· Ἀγαλλιάσεται ἡ καρδία μου ἐπὶ τῷ σωτηρίῳ σου. Εἶδες εὐέλπιδα ψυχήν; Ἤτησε, καὶ πρὶν ἢ λάβῃ, ὡς λαβὼν εὐχαριστεῖ, καὶ ᾄδει τῷ Θεῷ, καὶ πάντα τὰ προειληφότα διαπράττεται. Πόθεν δὲ οὕτως ἦν εὔελπις; Ἀπὸ πολλῆς εὐγνωμοσύνης, ἀπὸ πολλῆς σπουδῆς τῆς περὶ τὴν αἴτησιν· ᾔδει ὅτι οὕτως αἰτουμένου Θεὸς εἰσακούει, ἀπὸ πολλῆς τῆς ἐν τῇ καρδίᾳ θέρμης καὶ κινήσεως. Ὥσπερ οὖν οἱ νωθρῶς καὶ παρειμένως αἰτούμενοι, καὶ λαβόντες, μόλις τῆς δωρεᾶς ἐπαισθάνονται· οὕτως οἱ συνεπιτεταμένῃ προθυμίᾳ καὶ σπουδῇ τὴν αἴτησιν ποιούμενοι, καὶ πρὸ τοῦ λαβεῖν, ἀπὸ τῆς κατ' αὐτοὺς σφοδρᾶς καὶ καθαρᾶς διαθέσεως, ὡς λαβόντες,